“Seth material” search engine (Jane Roberts)

(10:06.) Ruburt is doing well with the walking, and he is more and more aware of relaxation of various portions of the body. In fact—in fact—his body can heal itself overnight. All of this boils down to what I have said unceasingly (whispering) about trusting the spontaneous self—for in the most simple of terms, you do not need poor mobility as a working method for any reasons, if you trust the spontaneous self in its dealings with the conscious personality and with the world.

Of course, to some degree the condition involves you both in your social dealings with the world. Ruburt believes in economy, and the condition seemed to take care of many different possible problems, for himself and for you also. You both knew you were different, and whether or not the sessions ever began, your minds were uniquely explorative. You kept the world at a good reach. Ruburt did not know, as given in the past, what the spontaneous self might lead to. The symptoms served to slow him down psychically, while he mentally considered his position.

As he became known, they served to keep the world away for both of you. They served to show why you worked at home, or did not sell your work at galleries: you had to take care of Ruburt. They saved you both from making endless decisions as to whom you would see, or whether you would go on tours. They pared life down to its necessities. They were Ruburt’s version of health foods, abstinence, and so forth, in the Nearing’s way, and to all of this both of you to some extent acquiesced.

If you trust the spontaneous self, then automatically you do not need such a framework, but you must learn to allow it its expression. Ruburt’s idea of seeing your psychiatrist (Dr. Beahrs) is good in that regard. Do not be so afraid, neither of you, of making mistakes, or spending a bad evening or two.

In this neighborhood (gesturing), Ruburt’s symptoms were a social statement also to the neighbors at large in the new environment: better than a note upon the door, that neither of you were to be bothered, but ignored. And again to some extent, both of you acquiesced.

(10:15.) Now: you can express the same statements in other ways, by being willing to make decisions on their own basis: “Yes, I want to do this. No, I do not want to do that,” instead of providing yourself with a blanket excuse, as Ruburt has done. Neither of you have really wanted to be free to go on trips, to be in a position where you must decide whether or not you wanted to speak here or there. And beside that, Ruburt had his own concerns with spontaneity and discipline.

Again, to some extent now (underlined), both of you wanted a framework that would allow you what you thought of as freedom to work. Ruburt is learning that even he went too far, but I do want you still to think of the symptoms as a well-meaning but distorted structure that can dissolve—and can dissolve overnight when Ruburt understands it is no longer needed or wanted. It is a method that he tried, but it did not work because it defeated its own purposes.

This session should be of value at this particular time, but I do not want you to dwell upon the reasons for the condition. I want Ruburt to stress instead the expression of the spontaneous self. There are many methods from your point of view, some better than others, of course; and what I am saying this evening is largely directed to you with my knowledge of your viewpoints. In still greater terms, each life experience is unique so that it is literally impossible to put labels, such as “positive” or “negative” upon any aspect of experience, so keep this in mind also.