“Seth material” search engine (Jane Roberts)

(To me:)Your world view, for example, involves your knowledge and comprehension of government and politics as you perceive them, through reading or television. You interact with that invisible psychological climate, so that it becomes part of your mental environment. Your world view includes paintings that exist in your imagination, as well as paintings done in your terms “so far.”

Your aspirations are a part of your world view. But they exist also amid your attitudes concerning the culture, your age, and the time that it seems must be involved with painting. Your world view includes your attitudes toward your parents, and toward their parents. It also includes your own attitudes toward your parents’ aspirations, and your views of your brothers and their families. Your world view must include your beliefs about the body and the mind, about religion, history, and philosophy—and you stand as an entity, a psychological entity, in the center of this inner world.

You accept certain ideas and beliefs as a part of your world view, as everyone does. As a youngster, you—and also Ruburt—challenged many of “the world’s” beliefs, and refused to accept them as a part of your personalized world views.

You threw out conventional religious ideas first, and then conventional scientific ideas, so while these may be a part of your society, they are not a part of your personalized world views. Some ideas fall by the wayside easily. Others either escape your notice, or do not seem vital enough at any given time to question. It is rather futile to ever wish that you were both “at one with the world,” or to imagine yourselves following its beliefs blindly, but in blissful ignorance.

(9:40.) Again, what I tell you does often run counter to beliefs deeply ingrained in both of you. Your achievements lie in the fact that you have indeed managed to free yourselves of the dogmas of your times, and of times before you. It is impossible for you to compare the richness of your world views with those of others—yet there is, as you know, room for improvement.

The improvement can come by casting aside as facts even more of the world’s mental baggage. You understand many issues intellectually, but have not gained their emotional comprehension. My last session in particular mentions those issues. They sound simple enough, and yet they are right. Worry does not lead to action. In fact, it inhibits the intuitional insights that allow constructive action to occur.

Ideally—and this is a big ideally—there would be no such damage to the body. Your attitudes have been along the lines of self-accusation at any such problems. Any health difficulties will flow into the pool of your beliefs—but the body is not meant to be more than the reflection and materialization of your inner reality as it appears in space and time. Its problems are the results of your own inner ones, and meant to lead you toward inner comprehensions. In the same way, the Jonestown suicides lead the society to face its inner problems.

Last week’s session should be read often by both of you, so that you make certain leaps toward emotional comprehensions that you need.