“Seth material” search engine (Jane Roberts)

(Jane has had a relatively good day, and has done much better with the new chair for the bathroom. She even used it to go to the john an extra time this afternoon—a heartening sign. She had no questions for the session this evening, “But I had a feeling he might say something about that Kubler-Ross thing, and that there might be some charged material in it about me—that’s the feeling I get, so I’m just waiting....”

(I spent part of the afternoon and evening writing to Tam, asking him to defend us from the well-meaning but evidently inept efforts of various people in Canada and Switzerland to arrange for translations of Jane’s work in French, Italian, and Spanish—and I’d sworn off writing such letters following the fiasco with Ariston....

(We waited. Jane became even more relaxed. “I think I’ll start in half a minute or so,” she said, “but how far I’ll get, I don’t know,” she said. She lit a cigarette.)

This does indeed mean change at other levels of activity, the Sinful Self not only loosening its hold, but relinquishing some of the energy that it had withheld and repressed, so that the energy becomes available practically speaking for the body’s use once again. This does occur in rhythms, periods of assimilation being usually though not inevitably necessary.

(Long pause.) Spontaneity is not trusted, and left alone the spontaneous self is seen as slothful, given to the pursuit of meaningless pleasure. To some extent the spontaneous self and the Sinful Self wear the same mask or bear the same face. It goes without saying that the framework is male-oriented —but even then the male is really no adequate male unless he becomes a warrior, and pushes himself to perform against the powers of darkness, on the one hand, and against sloth on the other.

(9:13.) Kubler-Ross does not believe as deeply in the existence of evil forces, but is convinced of the importance and necessity of suffering in one way or another as an important means of achieving a good end. (Long pause.) Because your world is built around a certain charged acceptance of beliefs so thoroughly, it usually seems as if reality as you perceive it is the one that must be inevitably perceived, while all others have the status of hallucinatory visions at the very best.

The spirit guides are perceptions of other kinds of psychological and psychic activity. In some cases your station of reality automatically transforms them to fit the patterns of your beliefs. They can be dealt with at that level, but that level is to some extent now a superficial one relatively speaking. Kubler-Ross’s system is still highly tinged by beliefs in the prominent necessity not just in the existence of suffering, but that it must for all of its stress upon hope (long pause) end up to a large degree in stressing certain aspects of suffering and martyrdom.

(I hesitated. “I wasn’t going to ask this tonight, but earlier today I found myself wondering how much of Jane’s symptoms result from my own attitudes and statements about Prentice. I guess I now think she reacted to my ideas there more than I realized.”)

(I thought Seth’s brief answer to my question merely reinforced my suspicion that my attitudes toward Prentice had unduly influenced Jane. He’s dealt with the question a bit in past sessions, of course, but evidently not in the required depth. I couldn’t help but think his material wouldn’t be exactly flattering to me. I didn’t know whether I looked forward to it or not, but felt it essential that we get it. There must have been a reason, I thought, that I asked the question at this time.