“Seth material” search engine (Jane Roberts)

The Sinful Self was highly suspicious of any such activity. I believe we have begun an excellent natural therapy in that regard. Ruburt is working at all angles of the problem at other levels of consciousness now, and the Sinful Self is beginning to feel a new sense of give-and-take. (Pause.) Other portions of Ruburt’s personality do utilize our material also, of course, and we deal with a certain kind of natural pacing. It is an excellent idea to go over these sessions one at a time and keep the material in the forefront of consciousness for a while.

(Pause.) With the God of Jane Ruburt beautifully and expertly described his own experiences with beliefs, and at least hinted of his background. At the same time he felt that he should be offering more: the public image, the saintly understanding, and so forth.

I am pacing these sessions now, granting the four or so a week, according to his own experiences, so that the material can also be assimilated along the way. The last few sessions are highly important. (Long pause.) Some of that material is now being used by the so-called Sinful Self itself—which is now open to new information. It is quite earnest in its own desire to “be good,” or to feel a sense of grace in its being, so it does understand that kind of purpose.

(Pause.) Another difficult question. (Long pause.) I would have to give a “no” answer in the light in which you asked the question.

In the framework of the Sinful Self’s points of reference and in the Catholic philosophy in which it is based, suffering for a good purpose, toward a good end, toward a good goal for the sake of the soul, is a virtue. (Pause.) The entire Catholic dogma is built about Christ’s agony and death. Now to a portion of the personality believing in that system, Ruburt’s position makes hardly a ripple. That system regards the body as highly distracting, disruptive, heir to the lusts of the flesh, and so forth. Its discipline through suffering is one of Christianity’s most appalling effects.

(9:38.) The ideas of the flesh itself being graced also seemed quite blasphemous then to the Sinful Self. It is quite ready to reorganize its reasoning, however, once it is reached. In the past it has been ignored—another good question. Incidentally, it has been unaware of Ruburt’s own knowledge of the close connection between inspiration, for example, and the body’s comfort and relaxation. (Pause.) It approves of inspiration, but it is the part of the personality that is also afraid of unofficial information because of the very belief system that gave it birth.

(Long pause. Seth stared at me for a good moment.)