“Seth material” search engine (Jane Roberts)

[...] “He was fantastic, and I’m not just saying that because he was our child. [...]

[...] … He was not a child taken before his promise was achieved, but a personality who left you when his own reincarnations were finished. [...]

Another similar case, involving the death of a child, concerned a woman who attended a few of my classes. [...]

I have the impression of a woman and a shorter woman or child, perhaps. [...]

[...] For instead of the gun, which to Ruburt signifies destruction, purposeful destruction, you have the distortion of the eagle shape on the gun label, into a woman and child image, signifying of course creativity in this case.

[...] Yet he still expressed sorrow, and asked: “Why?” He’s troubled by the challenges of one who has to live with a so-called deformed wife—and now a child—each day. [...]

[...] If you would have good health, if you would have good health for the child, then you must imagine this as vividly as, in fear, you imagine the opposite.

The child, laughing with joy and awe at the sight of the first violet, understands far more in the deepest terms than a botanist who has long since forgotten the experience of perceiving one violet, though he has at his mental fingertips the names and classifications of all the world’s flowers. [...]

[...] It is the body’s own precognitions¹⁰ that allows the child to develop, to speak and walk and grow.

[...] The child learning to walk may fall and hurt itself, yet it does learn. [...]

[...] To some extent then the child with all of his wonder about his own body is aroused in each act of love-making, whatever its variety. [...]

[...] As a child forms mud pies from dirt, so you form your civilization out of thoughts and emotions, and then see what you have created, and you must deal with it on its terms.

[...] You say that of course you wanted to know the truth—but the pendulum responded to the part of you that was afraid, by trying to soothe your fears, as for example a mother might say “No, do not worry, everything will be all right,” while on the other hand she might be making rapid calculations as to what should be done, but first she will soothe the child.

[...] In the last paragraph of the object-article Mrs. Berry also talks about being the first Negro to work in child welfare in Elmira.

(“…Ruburt’s connection now: An impression of forgiveness…” We believe this refers to the recent death of a priest whom Jane knew as a child. [...]

You must learn what it is like to be male and female, to be parent and child. [...]

Now, I admit that no child ever spoke with a voice like mine. [...]

[...] He was not an only child, and yet he felt himself to be an only child.

[...] Each child born alters the entire universe,⁷ and changes the world of its time and birth by bringing into it action not there earlier, in your terms, and by impressing the universe with the stamp — the indelible stamp — of its reality. Each child chooses its own probable version of any given birthdate. [...]

Doctors had terrified me as a child, when my mother was already bedridden with arthritis, and when I was diagnosed as having an overactive thyroid gland—an affliction that could lead, so my mother told me, to insanity and death. [...]

[...] Ruburt as a child was highly mystical, and also overly conscientious and overdemanding of himself, and afraid of his own spontaneity and natural appetites.

[...] The child, however, according to circumstances, may hear only the order “Brush your teeth.”

[...] The child may think “My teeth are fine, why yell at me to brush them?” Ruburt thinks “What is there that allows you to speak your concern more actively than your love?” He is verbally oriented. [...]

He only wrote to his father when he needed money as a child and adolescent, and he only called or contacted Fell, it seemed to him, when he wanted money. [...]

[...] There is nothing so strange at this, since in physical life there is the definite difference between the body form of the child, the young adult, and the old man. [...]

[...] Mother and child were supported by welfare, and assisted over the years by a series of itinerant housekeepers—a number of these were prostitutes who, according to Jane, were periodically thrown out of “work” when town officials would shut down the “houses,” try to clean up gambling, and so forth. [...]

[...] She could have made a pact ahead of time to “borrow” certain strong mystical qualities from her maternal grandfather, who was part French Canadian and part Canadian Indian (specific tribe unknown by us), and with whom she strongly identified as a child. [...]

([Tam:] “As a child? [...]

You should begin it as a child wakes up in the morning. [...]