“Seth material” search engine (Jane Roberts)

(We thought her desire has been triggered by a book a reader had mailed so that we received it yesterday—Magical Child, by Joseph Chilton Pierce, copyright 1977. Jane has scanned portions of it and found it excellent; we’re surprised that we haven’t heard of it before, especially in light of Pierce’s two bestsellers on The Crack in the Cosmic Egg. Jane said she thought Magical Child contained ideas reminiscent of her own and Seth’s ideas, and was also remindful of a book idea she’s considering at the moment, on the magical self. She had me dig out her notes for this idea yesterday —I believe before the mail, but am not sure.

I now want to put the Sinful Self material in a larger spectrum. Ideally, infants “bond” with their parents, particularly with the mother but with the father also—and then they “bond” with the general ideas of their society. This offers the sense of safety and security in which the youngster can then feel free and curious enough to explore its world and the nature of reality.

Now Ruburt had only one parent available most of the time (long pause), and he did not feel secure in that relationship—a situation chosen ahead of time, now. There is greater leeway in the nature of such bondings. There are also periods in people’s lives, rhythmic times, when the self seeks to cast off certain such bindings for the pursuit and acceptance of still further data and knowledge.

The Sinful Self material represents those ideas that were strong element in the original belief structural of a cultural nature, to which Ruburt was “bonded.” There were other ideas and concepts joined with these that he has successfully grown away from, so that they became less important.

(A one-minute pause at 8:38. Jane had been speaking quite emphatically between long pauses. Seth’s use of “matrix” above reminded me that before the session Jane had mentioned that he wanted to discuss her Sinful Self material in a new sort of matrix.)

The time would come, however, when the old bondings had to be encountered, for they simply could not hold the newer frameworks of understanding which were larger than they were. The ideas presented by the so-called Sinful Self represent several layers of activity, then, that should be understood as represented. Some of the most troublesome aspects of one’s belief structures are shared by millions in your society, and by certain levels of Ruburt’s own personality, where they exist with varying strengths. The personality is now trying to assimilate a greater framework to become bonded to a higher sequence of knowledge.

The old attitude kept reinforcing the idea of self-disapproval, accusation, period. What is wanted is another matrix or support from which the personality can assimilate still newer knowledge, and continue to develop—generally speaking—with a sense of relative freedom.

The so-called doubting elements of the self have every right to sit in the council of the personality, rather than to be shunted aside, for they are themselves quite curious, and they have already of course been weakened. It is only when they are denied, accused of sabotage, that the situation becomes one in which positions are hardened at both ends, so to speak.