“Seth material” search engine (Jane Roberts)

You have a true or false world in that regard, and a relatively very flat psychological view of identity. Within that framework, however, you do have the creative abilities, and these stand out in their own fashions, since they “play with the facts.” They often do not honor conceptual conventions. They do not fit the true-or-false category. The imagination can of course conceive of many events, whether or not those events actually exist.

This applies not only to seemingly “pure” objective events, but to the more complicated event of an individual psychological being. Indeed, the entirety of your own identities does not usually appear to you in your lifetimes, because that reality is too complicated, too multidimensional, to fit into your accepted picture of personhood. In that regard the larger facts would not show themselves. There would be no way for you to perceive them from within (underlined) your system of reality.

(Pause.) Creative abilities are most helpful in that regard, for they are able to stretch recognizable concepts to their uttermost, allowing you some glimpses of organizations too vast for your own world’s dimensionalities.

(9:14.) The yes-or-no, true-or-false categories simply do not work when you are dealing with such issues. (Long pause.) In that regard it is important that he realize this. The entire concept of the Sinful Self can only exist at certain levels of experience. It can only seem to make sense in a very limited context. (Pause.) The creative abilities most often serve as psychological bridges, enabling man to conceive of the existence of realities outside of his own particular point of reference. They can hint at the greater diversity of being, the larger dimension of events. They can present dramatizations. They can serve as thresholds (long pause), but they cannot contain direct experience themselves with events that are intrinsically beyond those reaches.

(Long pause.) In that regard, the attempt to be too literal is of no benefit. Religions have gone astray, of course, by insisting upon the literal interpretation of symbolic material. I am not saying that there are no greater facts, but that those greater facts cannot be contained within your system as themselves.

(Pause.) In that regard, the questions of Ruburt’s “Sinful Self” must indeed seem to it most alarming, for it possesses no frame of reference in which its own questions can be answered. These very passages are meant to help open the door of understanding, so that the Sinful Self itself can understand why it feels as it does, so that it can also realize that there are other systems in which its questions can at least be considered.

The feelings involve the fear of being abandoned and alone, outcast. The Sinful Self believes it is unloved and unlovable by nature. You talk to it as you would comfort a child. You tell it that it is loved, and will not be abandoned. That it is good and that those who told it anything else were in grave error. No portion of the self is beyond reach in that (underlined) regard, or unteachable. When Ruburt feels that kind of panic it is indeed the small child’s fear of abandonment for being bad (emphatically), and feelings of powerlessness because of the child’s relative lack of power in reference to the adult world.

Ruburt knows and does not know he is onto something. We will see how far he carries it. It can be highly important, of course, but it and he should be left in that regard to their own paths right now, so I will let the matter rest.