“Seth material” search engine (Jane Roberts)

(The last session we presented in Mass Events, the 841st, was held on March 14. On the 19th we received from our publisher for checking, the proofs of the index for Volume 2 of “Unknown” Reality, then two days later the proofs for the front matter of Psyche arrived. Going over these two sets of material was routine; nothing had to be returned, and in each case Jane called Tam Mossman at Prentice-Hall to give her approval and to make a few suggestions for changes. She’s worked each day at her third novel on The Adventures of Oversoul Seven, and has heard often from Sue Watkins about Sue’s progress with her book on Jane’s ESP class: Conversations with Seth and with all of her other activities. Jane has held four sessions since the 14th: two personal ones, and two [842-43] on matters other than book dictation.

(Our region is supposed to be outside the danger zone—yet we see conflicting newspaper reports about whether the prevailing wind currents would make us vulnerable to the aftereffects of a meltdown. Even now local civil defense officials monitor the air several times daily with radiological survey meters—equipment similar to Geiger counters. Jonestown was far away, remote in another land, I said to Jane, but the potential mass tragedy of Three Mile Island hovers at the edges of our personal worlds. The whole affair has a sense of unreal immediacy, because there’s nothing to see, and because I don’t think most people really understand the probabilities involved. It would hardly be a coincidence, I added, that the mass events at Jonestown and Three Mile Island took place within less than six months of each other, and that they represented the two poles, or extremes, of mankind’s present main belief systems: religion and science.

(Certainly we hope that as he continues with Mass Events. Seth will comment extensively on Three Mile Island, just as he’s in the process of doing about Jonestown. In fact, material on Three Mile Island developed in the session this afternoon—which is the main reason we decided to give these excerpts here.

(Actually, the session might better be called a Jane/Seth session, in that Jane’s own consciousness was often uppermost, riding upon Seth’s underlying and steadying influence. This rather unusual situation came about because after lunch today she wrote excellent analyses of two dreams I’d had recently. As we sat at the kitchen table discussing her work, Jane felt that she could go into a trance state that was her own for a change, instead of being in “just” a Seth trance. She began delivering the material at a measured pace in her usual voice. As soon as I realized that she wanted to have a session I asked her to wait until I found my pen and notebook. Then Jane proceeded to come through with much evocative material on dreams—our second reason for excerpting the session for Mass Events. Some of the more generalized dream material is presented below; some of the more individualized portions [which, in fact, came at the start of the session] are given in Note 2.

“Even if you don’t consciously remember your dreams, you do get the message. Part of it will appear in your daily experience in one way or another—in your conversation or daily events.”

“Because dreams are such a perfect combination of stimuli from the inner environment and the exterior environment, other events are often used to trigger inner dream messages, just as the opposite occurs. And in a gathering of three people watching the same TV drama, say, each of them might be interpreting different portions of the program so that those portions correlate with their individual dreams of the night before, and serve to bring them their dream messages in ways they can accept....”

Even if you don’t consciously remember your dreams, you do get the message. Part of it will appear in your daily experience in one way or another—in your conversation or daily events. Our discussion about the Gallaghers not liking animals—really not liking them, was the exterior part of the dream (of March 31, involving the dogs). It brought up the same kind of questions, and Bill was in the dream (on March 29) before the one of the animals.

In the past, if people didn’t remember their dreams, they’d project their dream events upon natural events, or read objective events as symbols that would actually express the dream itself. Now, even though people might forget their dreams, they often react to certain portions of TV dramas, or events that correlate with the dreams of the night before.

Because dreams are such a perfect combination of stimuli from the inner environment and the exterior environment, other events are often used to trigger inner dream messages, just as the opposite occurs. And in a gathering, say, of three people watching the same TV drama, each of them might be interpreting different portions of the program so that those portions correlate with their individual dreams of the night before, and serve to bring them their dream messages in ways they can accept.

(More intently:) When dream information is also considered a social asset, or even a political one, when it is seen as one of the many tools of assessing private and national probabilities, then dream recall and interpretation becomes highly prominent, and can be raised to the highest of arts. When it is not recognized, or when the individual looks mainly to the exterior environment as the provider of information, then the dream’s contents are projected onto objective events.

This has to do also with larger events that you might for convenience’s sake think of for now as psychological objects—that is, events seen and recognized by large numbers of people in the same way that objects are.

The Christ drama is a case in point, where private and mass dreams were then projected outward into the historical context of time, and then reacted to in such a way that various people became exterior participants—but in a far larger mass dream that was then interpreted in the most literal of physical terms. Even while it was, it also got the message across, though the inner drama itself was not recalled, and as the dream merged with historical events, and as it was interpreted by so many, its message also became distorted—or rather, it mixed and merged with other such dreams, whose messages were far different.

(I might as well use this opportunity to point up what I think is an obvious connection between the nuclear mishaps at Three Mile Island, and the mass suicide at Guyana [Jonestown] earlier this year. It could hardly be a coincidence, I remarked to Jane this noon that both mass events had taken place this year, and represented the two poles, or extremes, of mankind’s present belief systems: religion and science. Then this afternoon Sue Watkins called Jane from Dundee—and proceeded to tell Jane about the “obvious connections” between Guyana and Harrisburg....)

Fundamentalists think of nuclear power as a force that God might use, say, to destroy the world. That event in Harrisburg means one thing to them.

Some of the scientists equate nuclear power with man’s great curiosity, and feel that they wrest this great energy from nature because they are “smarter than” nature is—smarter than nature, smarter than their fellow men—so they read those events in their own way. The probabilities are still surging, of course, and in private and mass dreams people try out all kinds of endings for that particular story.

The Christ drama did splash over into historical reality. Man’s fears of not achieving brotherhood, of not achieving a secure state of consciousness, or a workable morality, result in his dreams of destruction, however they are expressed, and indeed, the present physical event as it exists now at the energy plant in Harrisburg can easily be likened to—and is—a warning dream to change man’s actions.