“Seth material” search engine (Jane Roberts)

There is some difference, of course, in Ruburt’s mind between his attitude toward his books and mine. To some extent this is more than understandable. He would (pause), had I not emerged, written books of his own in any case. He would have encountered no unusual obstacles as far as his public stance was concerned, in that he would have felt the rather characteristic dilemma of some creative writers, who must assimilate the private and public portions of their experiences. He would have had no unusual difficulty, however, in say, standing up for his own ideas—holding his own, so to speak, in any arguments or philosophies.

(Now slowly at 9:13:) Ruburt is very highly gifted—extraordinarily so in many respects. The nature of his gift generally speaking, however, presupposes or implies the existence of vast reaches in the psyche—reaches that if (pause) unwisely compared to the usual portions of the self, can seem to leave the usual self in a position of inferiority by contrast.

Now. Your social systems have very few frameworks that even take such experiences into consideration. (Pause.) There are the esoteric schools, for example, the spiritualistic societies, the Eastern traditions. Overall they involve a very small esoteric group. The mainspring of society becomes touched by such groups now and then—but in the world of, say, the usual public encounter there are no accepted frameworks for such experiences.

(Long pause at 9:27.) Give us a moment.... There are few people in such a position. He is not cowardly in that regard (as Jane had speculated during our discussion). He was, in fact, quite daring in refusing to accept the conventional spirit-guide dogma—which would at least have given him a kind of psychological covering (all emphatically.

(Pause.) He is appalled with the way that many people interpret my material. Sometimes it seems he would prefer even a smaller but more select group of readers (with amusement)—readers who were tops in their fields, or who in one fashion or another earned his respect. The point is that our books reach all kinds of readers in all walks of life. That is because all kinds of people are innately acquainted with the nature of self-evident knowledge.

Before even hearing the poetry no such audience, Ruburt felt, would question the fact of poetry itself—its techniques, traditions or value. My books, however, by their very existence appear in a world that largely does not concern itself with anything but the most surface elements of psychological reality. (Long pause.) The matter of duplicity almost immediately arises. Ruburt feels the existence of innumerable barriers in that regard—having, he feels, to fend with the questions that ensue.

(Pause.) I must be, as Seth, true or false, fiction or nonfiction, personality essence—spirit, if you prefer—or Ruburt’s own psyche in definitions usually accepted, playing at best a dubious role. And to a large degree those questions would be there even if our material quite agreed with the established knowledge of your world—but it does not. It contradicts much of the world’s knowledge.

If Ruburt wants to disagree with the world’s knowledge, he feels that it is his right—and again, would defend such ideas forthrightly. They would be based upon experiences that are his own—many that you have shared as a result of your own personal experiences together. But Ruburt is not aware of my subjective experience. My self-evident knowledge comes even if I were no more, again, than a part of his larger psyche, from reaches that would be inaccessible in those terms to him (all emphatically). That is, in those terms I would be delivering self-evident knowledge to him, revealing it (long pause), delivering it. I could not hand over the psychological quality of self-evident knowing, however. In that regard he does not have the same kind of inner experience with which to back up my words.

Give us a moment.... the books themselves—mine as well as his—are themselves indications of achievements (pause) that are not easily broken off, since they represent the natural, creative development of his own abilities and growth. They also provide, if you realize it, the solutions to your dilemmas, as I hope you shall shortly see. That is, they provide you with that larger framework of understanding, for the old frameworks of understanding force you to continue to explore your reality for larger definitions. In those areas of concern, then, Ruburt is still involved with too-small definitions.

(“Thank you, Seth.” I said when that worthy paused.)