“Seth material” search engine (Jane Roberts)

For Ruburt: you do not lead people anywhere. You cannot force them to change their beliefs. (Long pause.) No most hypnotic fanatic leads any group of people astray. You make your own reality. The people use the materials of the world as they come into contact with them, in their own ways and for their own reasons. To imagine that you or anyone else can lead large masses of persons astray is a highly erroneous conception.

(Long pause at 9:54.) Ideas of using considerable caution have been with him for that matter before the sessions began, when he recognized his own energy, the ease with which he could encounter people. As for example when he acted as a salesperson years ago, sometimes gathering small groups at the street corners in Florida. He learned to fear his own energy to some extent—or rather, he believed that he must be very cautious in its use. Those habits were there, again, before the sessions began, and they have their basis in the church’s concepts of the sinful nature of the basic self.

Again, that belief in the need for control is rooted in the earlier concepts of the Sinful Self (long pause)—concepts that have come to the fore in current contemporary world events with the new attention being given to religious cults and religions. Current events can trigger such reactions, therefore. Ruburt has told himself that such feelings were beneath him, but often the feelings themselves went underground. Those feelings were nearly incomprehensible to you, so that it was difficult for you to see how they could even be taken seriously.

(10:22.) It was in Mass Events and God of Jane that the usual concept of the Sinful Self was most directly and vigorously addressed, and in which the value of individual impulses was stressed with consistent vigor. Ruburt has been dealing with that material since then. (Pause.) Many people in your society and others are dealing precisely with the same issues, though in different contexts.

It is no coincidence that you have been relatively free of that concept in its traditional religious connotation. You worked that out in your Nebene existence to a large extent, and because of your own preparations for a life in which you are now involved.

Again, the issue is not some hypothetical one, but one that directly affects people’s most private actions. It must be swept aside, and recognized clearly as having no natural part to play, for it is an anti-natural concept, flying in the face of the good intent of each of nature’s individuals of whatever species.

Since Ruburt’s work involved him most directly in an examination of the self and in the unknown reaches of the psyche, then his experiences led him into a conflict with the idea of the Sinful Self. One of the main points of his work, and mine, is the definition of the well-intentioned self, of course. Ruburt was to some extent afraid to accept that concept fully—therefore he has been unable to utilize it fully in his mistaken belief that he must maintain a largely critical stance.