“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.

In that same framework then the nature of my own reality also of course comes into question. Am I an independent personality, who has indeed survived not one but many deaths? (Pause.) Inside of that framework you have very few alternatives to deal with. In the first place, as you are learning, your world accepts as valid that portion of an event that can show itself within your recognized time and space coordinates.

(9:01.) When you are dealing with that kind of philosophical investigation, you are more or less forced to look for other definitions. (The noise from the fireplace was now quite loud.) Your very ideas of the nature of reality change. You are still to some extent forced to recognize conventional structures and organizations, including psychological ones. At the same time you search for greater evidence of a vastly different kind of reality. (Long pause.) The larger facts about psychological reality, for example, cannot be fitted to the world’s definitions. You can only get versions and interpretations. Translations and dramatizations that serve to give you glimpses of psychological structures whose very natures do not fit the facts of the world (all intently.

(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.

(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.

(Long pause.) You are in the position of living in the ordinary world, while sensing those other fields of actuality in which that world has its existence. The Sinful Self idea can be detrimental in particular when it is faced by experience that must necessarily fall outside of its realm of reference. Both church and science, again, possess a deep suspicion of unofficial or revelatory knowledge, for this must necessarily involve the insertion of new information into a system unable to explain any facts but its own.

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.