“Seth material” search engine (Jane Roberts)

[...] Its methods of perception are the same now as they were before your physical birth, and as they will be after your physical death. So basically the inner portion of you, the soul-stuff, will not suddenly change its methods of perception nor its characteristics after physical death.

[...] It is not something waiting for you at your death, nor is it something you must save or redeem, and it is also something that you cannot lose. [...]

There is however an inner communication, and the knowledge of one is available to any — not after physical death, but now in your present moment. [...]

[...] He was also clairvoyantly aware of his friend’s death before it occurred, for several months in fact.

The impending death also brought forth associations concerning Saratoga, you see. [...]

(Jane received a telegram from Ann Healy on February 2, Thursday, informing her of the death of her college teacher friend, Blanche Price. [...]

[...] The black buttons on Blanche’s death—the dress she wore. [...]

[...] Your parents at their death will take the strongest burden of that identity, the family identity, with them. [...]

[...] The fetus however will also react to the death of an animal in the family, and will already be acquainted with the unconscious psychic relationships within the family, long before it reaches the sixth month. [...]

Otis (my father’s father) was a woman, born in India two years after Otis’s death, and dying at a young age in her early teens. [...]

(At last break I asked Jane if Seth could discuss two points: Who would be waiting for Father at his death?; and the situation surrounding a letter Jane recently received from a professor at Cornell, who works in remote sensing and asked Jane to deliver an ESP presentation to his graduate class.)

(It might be noted here that the 87th session dealt rather extensively with Jane’s death from cancer in a previous life in Boston, and stated that she would not die of the disease again. Jane was a woman medium in Boston a century or so ago, according to Seth, and possessed clairvoyant knowledge of her own death, at 82 or 83, from cancer.

So, while each action of your life is taken in context with all other actions of your life until your death, this does not mean that your death is predestined to occur at any given time. [...]

[...] Any one action in your life is taken in context with all of the other events from your birth to your death. [...]

[...] You see in such stories examples of meaningless deaths, and further proof of nature’s indifference to man. [...] Death is not an affront to life, but means its continuation — not only inside the framework of nature as you understand it, but in terms of nature’s source. [...]

[...] This is an often-heard sentence — and yet the main point of the Christ story² was not Christ’s death but his birth, and the often-stated proposition that each person was indeed “a child of the father.”

[...] The most elegant timing is involved in each individual’s birth and death. [...]

[...] Some may be flirting with the idea of death, and choose a dramatic encounter with nature in the final act. [...]

You Aunt Ella was much less frightened of death than anyone might suppose. She loved life, if not the world, but she did not believe that death was really an end. [...]

[...] He has been institutionalized for many years, and I do not believe Ella and her husband Wilbur saw him for a number of years prior to their deaths.)

[...] After his death Ella was moved to a nursing home.

[...] She left the home where Ella was staying a year before Ella’s death. [...]

(Then we talked about her grandparents in connection with Jane and Marie; her grandmother’s death; the lawsuit against the town, which I don’t think I’d heard about before; welfare; Jane’s grandfather, Joseph Burdo, and her feelings for him, and so forth. She told me how a traffic light was installed at the corner of Lake Street and Nelson Avenue, as a result of the suit Marie won against the city, concerning her grandmother’s death. [...] She talked about her grandfather’s death at the age of 68, when she was 20 years old. [...]

[...] But, and here Joseph we come to the real heart of the matter, the mother retaliated in the main not by a direct attack upon the child, but by causing the child to believe that its misbehavior could be, and very nearly was, going to result in the death of the mother. As any child does, the child at times wished for the parent’s death, and here we see the mother acting out her own death in order to punish the child.

[...] When the death was not acted out in drama form—this you are familiar with, we shall not go into it here—then instead the mother pretended to have an attack of one kind or another, and she told the child that the child was directly responsible.

[...] She said she could feel herself begin to protest when Seth got to the part concerning her mother’s pretending of death, but Seth led her over the rough spots well.

[...] Life after death has great meaning in your reality, because death is a part of it. Your greater reality obviously transcends both your births and your deaths. [...]

[...] With your focus, it seems that you have a line of identity from birth to death. [...]

[...] In the first place, as you know, your life is at once, though you experience, practically, a life-to-death sequence — Ruburt’s living area in Adventures.⁷ Every probable event that could happen to you, happens. [...]

[...] A man, literally of flesh and blood, must then prove beyond all doubt that each and every other [human being] survives death — by dying, of course, and then by rising, physically-perceived, into heaven. Each man does survive death, and each woman (with quiet amusement), but only such a literal-minded species would insist upon the physical death of a god-man as “proof of the pudding.”

The idea of man’s survival of death was not new. [...]

Christ saw that in each person divinity and humanity met — and that man survived death by virtue of his existence within the divine. [...]

[...] Without these recent deaths, your country could have initiated a disastrous war.

[...] Their deaths point the way and will give the impetus that was sorely needed.

[...] With this incident one full cycle has come to an end, beginning with the former president’s death and ending with the present incident.

[...] They point now to his death. [...]

[...] Innately, each person does realize that there is life after death, and in some instances such people realize that it is indeed time to move to another level of reality, to die and set out again with another brand-new world.

A man might die very shortly after his wife’s death, for example. [...]

[...] Physicians often wonder whether they should tell terminal patients of their impending deaths. [...] In some cases such a prediction can make death a fact — while its opposite can regenerate the patient’s belief in his or her own ability to live.

[...] Each individual, generally speaking, knows his challenges and overall programs, and the time of his death. [...]

[...] If you are poor enough, of course, you will starve, or freeze to death in the wintertime. [...]

In between excellent health and death through disease, in between wealth and perhaps gluttony, and poverty and starvation, in between a glittering social existence, the comfort of a family, and the utter loneliness of isolation, there are literally infinite variations and gradations of behavior, according to individual differences and prerogatives. [...]

That “well-balanced life” might well be considered a slow death to our risk seeker, and no moral judgment can be placed on such behavior.

Your other dream involves Miss Bowman’s desire for death—her knowledge that although her mother died at an old age she is young and active at another level of reality—and it was Miss Bowman’s image of her mother as a younger woman that you saw. [...]

[...] As Jane worked on “Unknown” Reality, Willy often lay on her lap, and we felt his approaching death with heavy hearts of our own.

[...] The courageous acquiescence of his death made us feel humble and ignorant — and in awe of nature’s mysteries — because certainly Willy died with a kind of absolute trust that people find most difficult to achieve. [...]

(The weekend following Willy’s death, though, Jane insisted that we get a “new” kitten at once. [...]

[...] Jane and I haven’t seen Miss Dineen except once soon after Miss Callahan’s death at least 10 years ago. [...]

[...] Your context outlive your deaths. [...]

[...] To some extent or another after death you retain psychic connections with anyone you have ever met during a lifetime. [...]

[...] You can be aware after death of those encounters also. [...]

[...] In other terms and on another level Ruburt felt that symbolically at least he was between birth and death, that egotistically speaking the way of darkness had been parted; and in these terms the mountain to the left represented death, from which he had come, and birth, for he emerged through birth from death; and the mountain to the right represented the death that in your terms has not yet come.

And within that context he knew it was now the time for him to walk out upon those messages that had gone before, and change the distortions, for he knew there would be no other birth and death for him, the time of reincarnations being finished.

Back in 1974 Seth responded to my own musings on the subject by commenting: “You are afraid to consider future lives because then you have to face the death that must be met first, in your terms.” (See Appendix 12 for Volume 2 of “Unknown” Reality.) Seth referred to the conventional, culturally instilled fear of death that most of us carry, of course. Surely one’s death to come is a much more personal and penetrating prospect—a much more frightening one—than “facing” any past-life deaths one may encounter: Those deaths have already happened! [...]

[...] Our gross physical senses, and indeed our very bodies, insist upon interpreting the spacious present in linear terms, however—through the inevitable processes of birth, aging, and death—so to help us get his point here Seth advances his ideas of reincarnational selves and counterpart selves in ways we can understand sensually.

[...] But that must happen all of the time!) The uncertainty perceived here by the conscious self, however, can act as a great restraint toward knowing a future life or lives—just as much as might the fear of tuning into one’s physical death ahead of time in this life. [...]

[...] In those terms, communication between frameworks is unstoppable, really: I think that if one could halt the interchanges, physical death would result. [...]

[...] (I’ll bet that he still does, 16 of our time-bound years after Jane’s death!) Jane’s method was her very individualistic way of developing her great, yet consciously unsuspected powers.

[...] It wasn’t until after Jane’s death in 1984 that I took the “time” to understand that Jane’s Seth material—her great passionate body of work—really didn’t need to be categorized as public or private—that all of it was simply one multifaceted creative entity.

[...] Laurel Lee Davies, a native of Iowa, wrote to me from California after Jane’s death in September 1984, She was 29, I was 65. [...]