“Seth material” search engine (Jane Roberts)

Now: Your documentary rather neatly shows two portions of the world’s mind operating at odds, rather than in complementary ways—almost as if they were surgically separated, or somehow functionally impaired, as in many ways they have been through misunderstandings throughout the years.

Both portions of this world mind, or world brain, therefore, operate in exaggerated fashions, so that their own characteristics are almost caricatured, untempered as it were by other portions, as if perhaps in an individual the left and right portions of the brain were artificially functionally separated.

What is perfectly clear to one portion of that world brain may not be perceived at all by the other side, and vice versa. For the purposes of this discussion, we must simplify, so we will say that generally speaking your own country aligns itself with the world of reason, while in the same fashion Iran allies itself with the world of emotion. Both react, again, by exhibiting exaggerated versions of the characteristics involved, however. The same applies in any personality who attempts to separate the intellect and the emotions from their necessary unity within psychological structure. In either case, you end up with the need for negotiators, who attempt to bring the two sides into at least some alignment, or to correct the vision and perception of each side until the situation of the other side is at least perceived with some clarity.

Now under many situations people, again, behave in the same manner. They use portions of themselves as hostages—or as in Ruburt’s case they use a portion of themselves not so much as hostages, but they take a part of the self under “protective custody.” This almost always occurs when there are misunderstandings in particular areas between the picture of the self or the world as painted by the intellect, and the picture of the world or of the self painted by the emotions.

One side will be unable to see or understand the behavior of the other side. Each will seem foreign to the other. The American response—generally, now, speaking—to Iranian emotionalism is to become still more self-righteously reasonable, cooler, more superior. The Iranian’s response to the Americans’ reason involves new outbursts of emotionalism and behavior that appear utterly irrational to the American view. So we are often indeed faced with a lack of communication between various portions of the self, or between various portions of the world.

In between you have the nations’ concerns about world approval or disapproval, and endless versions of face-saving devices. With the individual, of course, you have personal versions of the same issues.

Ruburt’s intellect and his emotions, working together, work joyfully in his writing, his psychic endeavors, and his subjective experience in general. They unite and stimulate his creative abilities so that he does what comes naturally, easily and vitally to him, searching out his own view of reality—but in certain areas the intellect and the emotions begin to separate in their visions of the picture of the world. The intellect (long pause, eyes closed) disapproves of certain feelings and emotions because the intellect, allied with (pause) the social aspects of reality, thinks in terms of a public face, or respectability, of its position with other adults in the world.

Some of this is difficult to clarify, because affairs are not really all that clearly cut (emphatically). (Long pause.) When united, the intellect and intuitions do well. The intellect, however, wants the emotions to be perhaps more respectable than they are, neater, held better in check, well-dressed. It wants approval from the world. In Ruburt’s case, it began to worry that the exuberant, spontaneous, emotional parts of the self would allow their search for truth and creativity to get out of bounds, bringing some danger, perhaps, rather than honor—or at the very least scorn and criticism.

(9:37.) Over a period of time you ended up with two exaggerated postures —artificial ones—with the spontaneous elements of the personality straining for the full use of their abilities (in parentheses: value fulfillment), and the reasoning one determined to pursue such endeavors—but with caution. The intellect’s reasons, however, were not entirely its own, but only appeared to be because the opposing camps were so out of communication. The intellect actually quite unknowingly made those reasoning deductions on an emotional basis from an outdated picture of the world, held jointly by emotions and intellect years ago in Ruburt’s childhood.

At any given time, then, he may not feel it right to relax, because he has thus-and-thus a chore to perform, or because of the hour, or for any other reasons that will all serve to hide the fact that he is afraid of relaxing. He thinks he fears relaxing because then he will do nothing—but instead he is afraid of letting go because he fears he will go too far, and put himself in an unsafe position in the world. Some of your own earlier attitudes should help you relate to that kind of rationale.