“Seth material” search engine (Jane Roberts)

(See the attached copies of Jane’s reincarnation and grandfather dreams of March 6, and her nightmarish experience of March 8. All of these are very important, I think, with the experience of March 8 taking precedence, I’d say. They’re all classics. Jane woke me up often during the night while she was having the March 8 experience, and we think it contains many important clues to her hassles. She’s reread all of the experiences several times so far, and has made a few additional notes about the March 8 event in particular.

(She was very quiet as session time approached, but wasn’t too comfortable in her chair. I was quiet too—we’d been more or less that way all day. “I think it’ll be short,” she finally said.)

In medieval times to be excommunicated was no trivial incident, but an event harkening severance that touched the soul, the body, and all political, religious and economic conditions by which the two were tied together.

Many people’s economic well-being of course was dependent upon the church in one way or another, and in reincarnational terms many millions of people alive today were familiar then with such conditions. The nunneries and monasteries were long-time social and religious institutions, some extremely rigorous, while others were religiously oriented in name only. But there is a long history of the conflicts between creative thought, heresy, excommunication, or worse, death. All of those factors were involved in one way or another in the fabric of Ruburt’s nightmare material.

In the time those fears originated, he shared the belief framework of Christianity, so that he believed that outside of that framework there could indeed be nothing but chaos, or the conventional atheism of science, in which the universe was at the mercy of meaningless mechanistic laws—laws, however, that operated without logic, but more importantly laws that operated without feeling.

By such tactics the church managed to hold on to an entire civilization for centuries. (Long pause.) Ruburt well knew even as a child that such structures had served their time, and his poetry provided a channel through which he could express his own views as he matured. Later the old fears, if they surfaced, were not encountered. They seemed beneath him, unworthy or cowardly—but in any case their validity as feelings was not recognized or understood.

(Long pause at 9:37.) Ruburt had considerable difficulty with church doctrine even then, and the rules of the order as actually carried out through practice were later considered to hold their own seeds of heresy. Ruburt was forced to leave the order that he had initiated, as an old woman. He left with a few female companions who were also ostracized, and died finally of starvation. It was a time when unconventional patterns of thought, of unconventional expression, could have dire consequences.

The dream representing his grandfather symbolically allowed him to go back to the past in this life, to a time of severe shock—his grandfather’s death—which occurred when he was beginning to substitute scientific belief for religious belief, wondering if his grandfather’s consciousness then fell back into a mindless state of being, into chaos, as science would certainly seem to suggest.

(Half joking, I said to Jane, “What did you think of that? Are you trying to tell me religion has been in back of this all of the time? I thought you left the church. It appears you didn’t leave it at all.... I’ll have to arrange for an exorcism for you.”