“Seth material” search engine (Jane Roberts)

Straight-laced people have often frowned upon the use of the imagination, considering it most disruptive. (Pause.) From the beginning Ruburt has questioned whether or not our material gave a true explanation of reality—or at least presented one that was as approximately true as possible. Or were only creative hypotheses being offered? Was the material true or false?

Those structures include the unexperienced portions of your own identities. All of your concepts of gods and goddesses are basically creative attempts to portray psychological dramatizations of other portions of the psyche that do not appear in the flesh. To hint of other abilities and dimensions of being that cannot of themselves be squeezed into your own smaller definitions. So when Ruburt asks such questions from the framework of old beliefs, with their old meanings, then he can find no adequate answers.

(Long pause.) Basic reality deals with far more than any true or false category, and the deeper dimensions of actuality contain the source material from which, indeed, your true or false world emerges—so it does Ruburt no particular good to overconcern himself. Our material is the best approximation, the best approximate model you can perceive of a vaster psychological field of existence.

I recognize the difficulties, for example, that you encounter quite personally as you struggle with Ruburt’s physical condition, or those you experience, say, watching television news as you see spread before your vision unfortunate events that seem to portray most clearly evidence of man’s flawed nature. It is impossible for you to perceive in the same direct fashion the majestic, almost unimaginable field of creative action in which any of those events occur, however, in which each act, however seemingly destructive, has vital creative purposes that may or may not appear within the limited references of your conventional dimensions.

(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.

When Ruburt closes his mind to the feelings of the Sinful Self, he locks it up within a prison as if it could receive no new information, but must always operate with the distorted beliefs of its birth. It cannot get feedback.

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.

Those feelings, again, can be accepted as belated expressions. In that way, Ruburt’s own current experience can reach back to comfort the child in the present. Such a process is relatively simple rather than complex, and can be most beneficial. The Sinful Self can be told it is a good self, it is loved, it is safe to express itself, it is free to follow its own motion and curiosity.

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.