“Seth material” search engine (Jane Roberts)

(The photograph of Jane is 33 years old. It was taken by an older lady friend who was treating her to an outing at a spa just outside of the New York State resort of Saratoga Springs, where Jane lived with her bedridden mother, Marie, and a housekeeper. In a childish hand Jane had scrawled her friend’s name on the back of the picture, along with the date. Many years later she was to tell me, “My mother hated that woman.” In the snapshot it’s a sunlit day in August, 1941. Jane is 12 years old. She sits on the grass before some evergreen shrubs; she leans slightly back on her right hand, her bare legs rather primly folded. She wears a print dress that had been given to her in the Roman Catholic orphanage in Troy, some 35 miles from Saratoga Springs; she’d spent the previous 18 months there in the institution while her mother had been hospitalized in another city for treatment of rheumatoid arthritis. Jane also wears a short-sleeved pullover sweater. Her mother had knitted it during her stay in the hospital.

(To me, both photographs had a certain mysterious quality that I’d often found intriguing — an aura due partly to their being old, personal, and so irreplaceable, I suppose. But for a long time I’d been aware of other feelings connected with them. Jane had begun delivering the Seth material late in 1963, and soon afterwards Seth started developing his ideas on probabilities.¹ Many times while looking at the snapshots since then I’d found myself speculating about the probable realities surrounding their two young subjects. I told Jane now that I understood the course of action each of us had chosen to make physical, or “real” in our terms. But what of all the other paths our probable selves had embarked upon since those pictures had been taken? By now, did those photographs actually depict the immature images of us, the Jane and Rob we knew and had always been, or from our standpoint did they show a probable Jane, a probable Rob — two individuals who long ago had set out upon their own journeys through other realities? I wasn’t clear on what I wanted to know, and had trouble expressing myself to Jane. Maybe I just wanted Seth to comment on probabilities in a more personal way. [And added later: At the time, I had no idea that my questioning would trigger a new Seth book.²]

The placid-looking child (in the photo) was as dogmatic and unyielding in some respects as Ruburt has ever been. Yet leaving the church framework, Ruburt fastened upon the mind as opposed to the intuitions. The child here was convinced that statues of Christ moved. Without a framework to contain that kind of experience, the growing girl began to squash it. Mystical experience became acceptable only through poetry or art, where it was accepted as creative, but not real enough to get him into trouble, or to upset the “new” framework. The new framework threw aside such superstitious nonsense. The mind would be harnessed, and art became the acceptable translator of mystical experience, and a cushion between that experience and the self. He threw some of the baby out with the bathwater.

(10:19.) Without this experience of following such a belief in the church so fervently, however, he would not understand the need of people for such beliefs, or be able to reach them as well as he does. His questioning mind was exercised originally as he began to examine religious beliefs. He was afraid that psychic experience, when he encountered it much later, might lead to a new dogma, and was determined not to use it in such a way.

His “conservatism,” meaning his strong recognition of conservative ideas, is used as a springboard. He leaps from where he knows other people are into new areas. He combats the dogma of spiritualism as much as he did the dogma of the church.

In the other probability, Ruburt’s desire at that time won. He managed to water down the extent and dimensions of his mysticism enough so that it was acceptable. In that other probability, there will be no long period of time in which the mystical experience would lie latent, and no necessity at all to put it into new terms.

(Intently:) Ruburt here chose the writing structure, and has stuck to it as unswervingly as he once stuck to the church, yet always seeking a new framework. For a while he idealized you. Your guidance and strength were his framework. When it became apparent that you were also human, and not a framework, he became frightened. When you encouraged the emergence and expression of his mysticism, then you could no longer act, he felt, as a framework to contain it. By then it seemed to threaten the joint structure of your lives. He knew intuitively that you also used artistic creation as a buffer between yourself and mystical expression.

The symptoms also served to focus that fantastic energy, while he figured out how it should be used. He could not accept a new psychic framework while within it there were questions concerning your joint ideas of business, and divided loyalties about writing and painting; your personal fears, jointly, about spontaneity in general, and the need to protect your talents both from your own sexual natures and the distractions of others.

He could not accept a new framework, and he dared not let the old one go, so the symptoms became the physical materialization of these conflicts, and served many purposes. This child (in the photo), grown up in its own probability, has no such problems. The challenges are not there, either — only in latent form.

Your questioning, Joseph (see Note 3), and your deep distrust of the world’s current theories, are shared as intensely by Ruburt, and your joint insistence upon discovering new answers is responsible for these sessions, and what will come from them.

(From Seth’s delivery following last break, I’ve deleted less than two short sentences of very personal material. Obviously, Jane and I did choose to meet the challenges presented by the emergence of her psychic abilities 11 years ago. Those “new” abilities offered creative possibilities so apparent that, given our natures, we had little desire to do otherwise; beneath our doubts and questions we intuitively felt the rightness of our decisions. I found that I was able to contribute psychically in certain ways, other than just recording the sessions. And to have at least some of our deepest desires and motivations brought so clearly to conscious awareness, through psychic means or any other way, was more than we’d thought possible in previous years. We found such information especially valuable within the larger social context. With all of this, I was also eager to acquire whatever knowledge was available about both the philosophy and the art of painting.

2. Indeed, Jane was to hold several sessions before we realized that Seth had begun a new book — see the 683rd session in this section. Seth had finished Personal Reality over six months ago. We suspended our regular sessions after that, yet were as busy as ever. My mother died in November, 1973. For some months we’d known her death was coming, and so had arranged our affairs around that irrevocable event; I spent weeks preparing the final manuscript of Personal Reality for the publisher; Jane conducted her ESP class whenever she could, and worked on her two books, Adventures in Consciousness and Dialogues of the Soul and Mortal Self in Time. She also gave a number of private Seth sessions for the two of us on a variety of subjects. We ended up calling a portion of one of those the 678th session and added it to our records, since the material, which Jane received at my request, concerned probabilities and Jerusalem. We hope to publish it some day.

6. It took more than a little while for Jane’s mystical nature to show itself in prose. Two years after we married, she published her first work of fiction, a short story about reincarnation called “The Red Wagon”: It appeared in the December, 1956, issue of The Magazine of Fantasy and Science Fiction [© 1956 by Fantasy House, Inc., New York, N.Y.]. She was 27 years old, and most pleased with the beginning of her professional career. Within the next several years she sold a number of additional stories to the same magazine, as well as two short novels, and also published poetry and a little fiction in other markets.

I remember being a little surprised at her subject matter for “The Red Wagon” — for it’s not contradictory to write here that even though she was so interested in reincarnation as a theory, we seldom talked about it. “The Red Wagon” is included in the collection Ladies of Fantasy/Two Centuries of Sinister Stories by The Gentle Sex, © 1975 by Manley and Lewis, and published by Lothrop, Lee & Shepard Co., New York, N.Y., 10016.

7. While writing poetry on the evening of September 9, 1963, Jane had her first consciously recognized psychic experience. It was a massive one, lasting at least two hours, astonishing her with the “barrage” of new ideas she discovered while immersed in it. During part of that time her consciousness left her body; and during it she produced through automatic writing a manuscript called The Physical Universe As Idea Construction. Later Seth told us that Jane’s alteration of consciousness had represented his first attempt to make “formal” contact with her, although she wasn’t aware of it then.