“Seth material” search engine (Jane Roberts)

(Jane called me for the session at about 8:10. She was very relaxed—very —but felt Seth around and decided to have a session, or at least try to. She thought Seth might talk about some of the letters she’d answered today, as well as some ideas of her own. During the past week she must have dealt with over 80 letters—with another group answered just before that batch bringing the total to well over 100. The mail appears to have increased in volume, at least for this time of year. It’s difficult to tell —although if she takes a couple of weeks off from answering mail, as she had done, then the amount we do get quickly becomes apparent in a new way: sheer bulk.

(Jane’s reported what seems to be a general improvement in relaxation since we began using the DMSO a couple of times a day. Today, however, we’d used it but once, on her knees and lower legs. See my separate detailed records. She’s had no side effects, yet does have “an increased awareness” of her stomach. This feeling is mostly pleasant, she said, as if she’s been holding it tense for some time. Yet I added that we didn’t want her developing any internal reactions because of the DMSO, so we decided to keep watch very carefully. I ordered more of the product today, in case we do decide to give it a longer trial.

(8:29: “Boy, I don’t know when I’ve been this relaxed.... I feel that he’s ready —all he has to do is get me in shape for the session....” Jane burped loudly for the second time. “You don’t have to put that in.”

First of all, many of your correspondents’ “predicaments” appear particularly disheartening, upsetting, or otherwise psychologically incomprehensible because your general (underlined) belief systems are not flexible enough, and do not reflect many important issues concerning human behavior, motivation, emotion or feeling.

(8:43.) In that framework it almost seems as if the most natural wish would be the wish to live one life for some kind of eternal duration. In that framework it seems as if people are cut down in their primes often, despite their own wishes, desires or intents, and it is taken for granted that death is the undesired, unwanted, unsought victor over creatures whose natural desires lead them to fight for natural survival at all costs. Certainly this suggests an almost unbearable cruelty, thrust upon nature’s framework. (Long pause.) The impulse toward life is indeed strong, brilliant and enduring. Each individual knows, however, that more than one lifetime is involved, and carries within it—as indeed the animals do—the knowledge that earth’s existence is in time and space, meaning that a certain turnover is necessarily implied.

Each person experiences time differently. It is not simply that for some time seems to go faster or slower than for others, but that time is used in different fashions according to the value fulfillment issues with which each individual is concerned and with those of the species as well.

It is not either simply a matter of biological clocks, with some people using their available energies faster. Value fulfillment deals with certain kinds of qualities that must appear in time.

(Long pause.) The purposes and value fulfillment intents of some people are often reached in your terms at a young age. They give to life and receive from life more or less what they intended to, and are quite prepared to die and start anew. In a manner of speaking, now, illnesses also serve as gateways to death in that regard—which may or may not be chosen at any specific time. That is, they are available. No one is forced to enter those gateways. Some people (pause) know very well that they have decided to die—or do not care (colon): they may “come down” with severe illnesses and then change their minds because for other reasons the very crises revive them.

They may even seek the experience in order to put their own lives in a different, larger perspective, many such people are not fully aware of such decisions, and so many face-saving psychological devices are used by the individual, and certainly by society, to smother the recognition of such unofficial motivation. It may then indeed seem to the individual himself or herself that the health crisis is being thrust upon them, unwanted, despite their own wishes or intents.

In those terms it is like a creative venture, finished to the best of one’s ability in the given medium, and leaves one with a sense of satisfaction, fulfillment, and completion. (Long pause.) One woman wrote Ruburt about the definite healing of her mother from cancer. There were many details given—but overall the woman felt that she herself had made a bargain with God, offering her own life instead of her mother’s. The mother recovered under the most unexpected circumstances, and a short time later the daughter came down with the same symptoms.

(Long pause at 9:12.) Many people, wanting to die, do not seek out illnesses, of course. They may die in their sleep of unexplained heart failure or whatever, or in accidents. They may seek death out in dangerous pursuits. In the framework of general beliefs, however, the natural desire for death is not included in the list of human motivations. Often such a desire comes naturally and passes naturally several times in a lifetime. The clear recognition of such a psychological feeling alone helps such individuals understand their own positions and intents, but usually the feeling itself is forced to go underground because people are so afraid of it. Such a feeling, recognized, can also serve—as it did serve the woman’s mother—as a critical point of recognition that the desire to die was triggered not so much (long pause) by the feeling of life’s completion as by the fact that the individual had set up too many restrictions in life itself—restrictions that were severely cutting back its own possibilities of value fulfillment, or future effective action. In that kind of a case, the situation can serve to reverse the conditions. The person recognizes the restrictions and changes his or her ways accordingly, opening the doorway not into death but to further life and action in this space and time.

(Long pause.) Overall, the psychology of death of course then involves the psychology of life, for people are seeking for a value fulfillment that connects each of their lives—that is, in reincarnational terms.

Now these are powerful and “magical” statements, and as Ruburt made them mentally he could psychologically feel his agreement with any given one, and also the degree with which in the past he had not wholeheartedly accepted those abilities, but had set up certain restrictions about them—so a new flash in communication was set up, and new recognition came into his conscious mind. Those statements can be used now to full advantage.

Children accept life wholeheartedly. They do not qualify it. The woman who had cancer and was cured gave up the restrictions she had placed about her life. Nothing in nature is wasted. There is no such thing as a wasted life, no matter how it might appear, and while the desire for death is a natural one, it can also serve at various stages as one that extends any given life for a while by clearing away old debris. The desire actually works for the purpose of value fulfillment, whether it can be pursued more fully in this life, or whether it is time to begin a new one.

One small note: the same kind of statements can now be used to advantage as far as you are concerned, involving any particular symptom at any given time.