“Seth material” search engine (Jane Roberts)

… Those who survive physical death are individuals, as they have always been. [...]

...Those who survive physical death are individuals, as they have always been. [...]

Since there is no death, in your terms, there is no murder. [...]

Each painting that you create represents the death of the self that you were before you created it. The changing self forever dies in this manner, and yet only this symbolic death insures psychic survival. [...]

[...] Each projection, for example, is the death, in one way, of the limited self that stood earlier.

The ego, as a rule, is frightfully leery of such action, since to it an out-of-body experience always symbolizes physical death. [...]

There is also a connection between the death of Ruburt’s father, your fine physicist’s father’s death, and the introduction of the Sumari name to the class in general.

(“I thought about Al’s father’s death last night,” Rob said, referring to Al Oberg, a class member whose father had died the Thursday before Jane’s father had. [...]

[...] Because of the circumstances, however, and the two family deaths, the information was available, and used to remind all the class members of the different kind of familyship, a different kind of endeavor, and to offer a different kind of assurance and bonds that are not destroyed in your terms by any amount of reincarnation or any amount of time you use them.

[...] As I have told you in the past, the individual does indeed survive physical death, but there is a reorganization of psychological elements that compose the personality. [...]

[...] When you consider that in sleep the ego is not dominant, then it should not seem strange to you that it is not dominant after death.

[...] If I had known either of you as contemporaries within your physical time in your present existence, then after death I would have assumed, once again, the dominant ego by which you had known me. [...]

[...] We have our primary existence in it after death and spend a good deal of physical time wandering through it, unknowingly, in sleep. [...]

Now: You equate the color white with brilliant consciousness, good, and youth, and the color black with the unconscious, old age and death.

[...] Death is viewed in terms of value judgments of good and evil and black and white — the annihilation of consciousness being perceived as black, and its resurrection as white.

[...] Jane, or Seth, made another attempt at the last name that I could not interpret sufficiently to get on paper.) Death at 56.

[...] (Pause.) Death in a mine explosion. [...]

[...] (About Jane and me being essentially alone in that world now after my mother’s death, etc.) In the inner order of events he is walking nearly normally, but the challenge to beliefs must take place on that outer level, and this is now occurring. [...]

[...] In a certain way your mother’s death releases it.

(A number of events, foremost among them the death of Jane’s mother after an illness of many years, caused us to lay these sessions aside after Seth finished his preface on April 10. [...]

[...] The cell rebuilds itself in line with its own pattern of identity, yet is always a part of emerging action, alive and responding even in the midst of its own multitudinous deaths.

[...] But it is basically free of that reality, not confined to the life-and-death saga, and at other levels deals with the blueprints for its own physical existence.

[...] Chapters 16 and 17 in particular contain material on what Seth calls natural hypnosis, and on Western medicine, physicians, the suggestions associated with medical insurance and “health” literature, diet, childbirth, hospitals, natural death, good and evil, and so forth.

[...] Even in the animal kingdom, for example, males do not fight to the death over the females when they are in their natural state.

[...] Your beliefs lead you to suppose that a natural bisexuality would result in the death of the family, the destruction of morals, rampant sexual crimes, and the loss of sexual identity. [...]

[...] My father had also been 81 at the time of his death seven years ago. [...]

[...] I do have a few clear conscious memories of Grandmother Butts; the last time I saw her she was ill, a few months before her death 52 years ago. [...]

[...] From my present viewpoint I had no idea if she’d consciously or unconsciously experienced any influx of energy resulting from the death of a probable self during that decade. [...]

[...] To paraphrase a remark one of my brothers made recently, I miss them in ways I couldn’t have anticipated before their deaths. [...]

[...] In her glossary for Adventures Jane defines the living area as “The ‘paths’ our lives follow from birth to death.”

Unencountered in waking life, however, the fear might cast its dim shadow, so that you dream of your child’s death, or of the death of another close to you. [...]

[...] There’s much debate already about the “cancer deaths” that may show up in the local populace, since no one really knows yet just what a “safe” dose of radiation could be in such a situation. [...]

[...] The situation led to the deaths of hundreds.

[...] There is even an acceleration of thought and inspiration, much like that experienced in the adolescent years, that suddenly brings a new understanding to the aged individual, and provides an impetus that should help the person to achieve greater comprehension — a comprehension that should quell all fears of death.

Some of my descriptive passages in Dreams as I deal with Jane’s personal challenges are harrowing; they strike at the very heart of our fears of illness and disability, and even death, leading us to consciously face those possibilities while at the same time they perfectly mirror our equally profound inner needs and drives. [...]

[...] His consciousness would not seem to flow into his body before birth, and out of it after death. [...] He would forget that death meant new life. [...]

That kind of “death” is, then, natural in one way or another within your system. [...]