“Seth material” search engine (Jane Roberts)

(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.

Now Ruburt understood quite well in a fashion that his own experiences were taking him outside of that cohesive framework, not simply outside of science’s or religion’s dictums, but outside of those areas that science and religion ignored, deplored, or denied (all very intently).

(9:40.) In that regard he felt that he was violating an important cultural taboo, and embarked upon a program that would necessitate caution, self-protection, and a certain detachment. He was determined to go ahead, because his own value fulfillment sought those directions—such was his nature. My published works, however, presented him with what he felt to be a public stance in a different fashion than his own would (louder). My books automatically seemed to suggest a framework of reference to which few others could have access.

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.

To some extent he lacks the kind of faith in people that I have, because of the belief systems that surround you. It bothers him that some people, he thinks, consider that our books make up another bible or its equivalent, and it seems to him that their lack of understanding in that regard hampers his own creativity.

(These notes at the end of the session are meant to round out the opening notes, and to suggest new questions for us and for Seth. The other day I’d told Jane that I had given up on the idea of donating our work and assets to Yale University Library —indeed, that in the year since we’d had our will made out I hadn’t sent them any material at all. Jane agreed that the idea of Yale had made her uneasy. I hadn’t even answered Larry Dowler’s long letter of acceptance beyond sending him a short note of thanks for all his work. Jane, now, did not urge that we contribute to Yale. Our will still commits us in case of accident, say, but that document can be changed.