“Seth material” search engine (Jane Roberts)

The information came in a natural manner—which is, again, excellent. I do not want to rehash his entire early background, but it is important that he become aware of its emotional content. I wanted to make a few additional points. Ruburt became aware of non-Catholic Christianity to any degree only after our sessions began. The Sinful Self is quite as evident there as it is in the Catholic Church. The Protestant version is often intermixed, however, with psychic organizations. In that light, as in the Catholic one, the female’s guilt is seen as even larger than the male’s. So that additional pressure is cast upon the women, who are indeed seen as spiritually inferior—or (underlined) on the other hand painted as pure, pedestal-like individuals in the manner of the Blessed Virgin. That particular subject matter can be discussed at another time. Ruburt has often wondered at the poor quality of most intuitional material, particularly since it is supposed to be so important. The truth of course is not intrinsically in the nature of the material itself, but in the very fact that it is almost exclusively translated in terms of Christian thought, however bizarre that interpretation might be. For that matter, such material often simply restates the entire concept of the Sinful Self in different form. Often that form is highly inflammatory. The main point is a good one to remember, however.

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.

(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.

Again, it is capable of such understanding, however, and it can change. Its motivation is to feel at one with a state of grace, at one with its place in the universe. That purpose is the same as Ruburt’s own, but its methods and understanding are still at a certain level, a level that can indeed be changed and reeducated.

(Jane turned on the television after a very brief discussion. I wanted badly to study this session with the idea of basing future questions upon it. I wanted to know how suffering could be good for the soul, among other questions, since from its supposedly exalted position one would hardly think the soul needed suffering to improve its position or understanding. My feelings toward the Sinful Self were certainly not charitable, nor was I about to concede it a state of grace in view of its damaging actions, even if Jane has ignored it and shut off communication. There is much to be learned here. Perhaps we’ve finally got a good hold on what needs to be done.)