“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.

(Here Seth referred to several examples of “synchronicity,” involving especially a dream of Ellspeth Weissenbuehler’s, and several events involving herself, Jane. She intends to write up this material for possible future use. “It’s not all that great,” she said, “but that Ellspeth seems able to tune in on us.”)

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.

The point at which such a situation happens is of course internal, and it may or may not have anything to do with the quality of material, but with its nature. Each society—or each system of knowledge, for that matter—has its own taboos built in, and most of these imply abandonment by the community. A firm bonding with the parent ideally implies however that the child will not be abandoned, despite for example parental anger at any given time. Now remember that Ruburt’s mother used words like “I hereby disown you,” or “You are hereby disinherited,” or “I consider you no longer my daughter.” Such a situation increased Ruburt’s sense of not being safe, of course, and yet also reinforced feelings of independence, for he did not have to feel as dependent upon Marie as he might otherwise.

Once those old beliefs are understood for what they are, they will no longer be considered as shameful in themselves, nor humiliating, or as attitudes to be accused of (long pause, one of many), but as a personality’s way of still preserving old beliefs, whatever their nature, for the feeling of safety that they still implied. When that is understood you are already on the way to a new, more expansive creative path (all emphatically).

(9:01.) This is like a kind of backup system, biologically pertinent, that always operates of course to an important degree, but that can now come more to the forefront of Ruburt’s experience. It is very important that you understand what I am saying in this session. For it puts Ruburt on top of those old bondings, while still giving them their recognition as issues that can indeed be creatively reconciled.

His idea of a project on the magical approach now is excellent, for it suggests a new concentration or focus in which the natural and magical aspects of existence are courted, and the characteristics of the natural magical person encouraged to show themselves. In such a way the old fears do not go underground and are not concentrated upon either—but they are taken into consideration and acknowledged, let out into the open daylight, so to speak, where they can also benefit from the personality’s newer knowledge.

Now the body has suffered its difficulties, and there is no way out of it except to understand that there are difficulties of growth, regrettable at certain levels in particular—but growing pains nevertheless, extending over a period of time, tensions resulting over a person’s natural tendencies toward value fulfillment and knowledge.