“Seth material” search engine (Jane Roberts)

Both represent systems of belief quite different from our own material in many respects. It is important to realize that in usual terms even great visions need not agree with each other. For they are each viewing experience from a highly concentrated yet uniquely individual standpoint. They each see “reality” from a different angle, and thus create a different view.

It is of vital importance, however, for overall clarification that a belief system recognizes itself as such. Otherwise it becomes another closed system of thought, bathed in absolutism, and doomed to the weightiness of dogma.

The Castaneda system accepts the power of evil, for example (long pause), presenting a framework in which those people who do accept such power can confront it, along with a system of exercises and beliefs meant to minimize evil’s effects. In a fashion that particular approach, for all of its reliance upon “sorcery,” is not actually true to the magical approach at all, because it insists so fervently upon the impediments that stand in man’s way, and stresses the importance of rituals and methods, and the almost superhuman effort that is required (pause) in order to meet the “magical ends.”

The system does not practically approach any lively sympathy for the masses of mankind, or any particular understanding of the more mundane events that mark man’s daily ways.

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.

(9:27.) Visions of an entirely different nature, seemingly saying different things, can still be highly legitimate visions, leading in fact by different routes toward other larger reconciliations. (Long pause.) It will be useful if Ruburt remembers this when he views other systems of reality. You make your own reality in “a thousand times.” You put together psychological events in various ways. You merge what is seemingly fiction or fantasy with what is seemingly factual. From those elements you form your picture of the world.