“Seth material” search engine (Jane Roberts)

Briefly—as mentioned—the child has a great sense of curiosity and wonder. That field of exploration is so vast, however, that it needs boundaries and determinations also. (Pause.) Although Ruburt did not mention this in his paper, reincarnation does have a part to play, for child’s curiosity must somehow be fitted into a new social structure, generally speaking, from other reincarnational ones. Therefore it becomes “bonded” to the parents in a given life, and then bonded to the beliefs shared by the family group.

(Long pause.) All societies basically need the insertion of fresh challenge and knowledge, however, or they stagnate. At the same time, of course, the society wants to maintain its familiar stance. For centuries Christianity served to preserve old frameworks while still allowing for transforming elements and symbolic activities that allowed individuals to assert some independence and originality by moving from one religious symbol, say, to another—still, however, within that larger framework.

(Long pause.) The original ideas connected with the Sinful Self’s beliefs were at one time, for example, not as obviously unfortunate, since the system itself also provided for salvation, methods of appeasement and so forth—all of which were thoroughly accepted through many centuries.

I am speaking in your terms of time, now. Individuals born into your time do not feel, say, the same sense of familiarity with the religious belief systems of past lives. (Pause.) Your age requires a greater sense of freedom and curiosity. In any case, the original innocent self is bonded to the parents, and to the parents’ beliefs for a time. This provides the necessary sense of safety and the sense of definition in which the child can safely use its explorative abilities.

(Long pause.) Those creative elements of personality must then to some extent or another finally communicate with the “Sinful Self” directly—sympathetically embrace that self (pause) as the part of personality that first accepted cultural and religious beliefs with all of their negative and positive influences. The more creative portion of personality must then realize that in a fashion it exists because the Sinful Self did. Those negative beliefs then no longer seem so frightening. The taboos within lose their power, and the Sinful Self is seen as (long pause)representing the stage of growth through which the self is passing (intently).

(9:19. Long pause.) Ruburt is trying to move outside of the picture entirely. Only by so doing, of course, can the larger avenues of knowledge be opened and made available to the society—or to the self. For many centuries creativity itself was firmly directed by Christianity, and to some extent (underlined) Christianity brings with it an air of uneasiness for society—to the extent that any original thought or insight must indeed imply an intrusive force to a world that must exist in a rare balance that is the result of preserving old values and obtaining new knowledge.

There are archaeological ages given to man’s physical history, or the history of the earth, or to the coming or going of the physical events of nature. There are also reincarnational themes that have united people from various centuries. (Pause.) Even though many of the negative aspects of those themes may now be highly apparent—as with the Jews and the Christians, the Arabs or whatever—this is because actually those patterns are breaking up in your time. The original benefits are no longer as readily available as once they were. The itch is still there, but it is harder to scratch.

(Long pause.) Now: the substance (DMSO), used as you are using it, will not do Ruburt any harm, and can be of great value, as it introduces more equitable bodily motions and sensations that now, with Ruburt’s greater understanding, he can accept, appreciate, and put to fullest benefit.