“Seth material” search engine (Jane Roberts)

Now: Ruburt made an excellent connection today.

His mother’s pathological lying meant that Ruburt had to assess and reassess any given situation as a child. He determined not to be malicious as his mother was. His anxiousness led to the most severe examinations of conscience, such examinations being a recommended Catholic practice.

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.

(9:01.) Ruburt’s intuitions, his nature, his creative abilities, and his intellect, have led him into a study of the nature of reality, as, again, he sought to find a larger framework of reference. And he has pursued that course vigorously even when he did not consciously see the continuity of such a project at any given time.

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.

When memories come concerning his background, then these can be used to provide a necessary feedback system. Ruburt’s feelings of panic can then be understood as originating in response to a highly complicated, intense early life, and in concrete situations. There is no doubt that he was mistreated. Ruburt’s mind was concerned with the larger framework, however, in which his mother’s life existed. He could not be satisfied with an answer like, “That is what life is,” or with a simplistic denouncement of man’s basic nature.

Again, material I gave last evening fits well with this material. There will be specific references that come to Ruburt, as today’s emotional connection did, which will again not only lessen what panic remains, but show that the panic itself has a more or less reasonable basis—not in some formless fear but in specific events. (A very good point.)

The sessions themselves work to activate many different levels of activity, and to provide source material. Many of Ruburt’s current attitudes, for example, will at least make more sense to him as he sees that they originated in response to situations against which a child had no recourse. Ruburt did not tell anyone about his mother’s lying, for example, not until he was in his teens, and he was too ashamed of how his mother often treated him to tell anyone.

(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.

(“Does it have any conception of the physical results that have come about in Ruburt?”)

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.

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.

(“Is the Sinful Self that closely connected with the physical self, then, or did other parts of Ruburt’s personality bring about the symptoms because they knew of the beliefs of the Sinful Self?”

(I thought so too. The first question automatically led to the following ones. There were many more to be asked, too. I was appalled, while thinking at the same time that perhaps at last we’ve finally reached the core of the problem, and can take steps to do something about it. The Sinful Self.... What a concept, I thought, speculating briefly about the untold damage it must have done to millions of people over the centuries. My first thought after the first question’s answer had been that it must be excised from Ruburt’s character, or at least that its beliefs must be changed so much that it becomes unrecognizable compared to what it is now.