“Seth material” search engine (Jane Roberts)

[...] I called my version of it my “fourth Roman,” and presented an account of it in Appendix 22; through internal pictures I saw, in Jerusalem in the first century A.D., the violent death of my traitorous Roman-soldier counterpart.

[...] It is fashionable to suppose that these people have a death wish. [...]

[...] You are afraid to consider future lives because then you have to face the death that must be met first, in your terms. [...]

[...] But, scientifically, this would not be proof of my existence as an independent personality who has survived physical death. [...]

[...] It is simply a well-specialized part of the personality, fully equipped to operate under certain circumstances²¹ … When those conditions no longer exist [after “death”], then other layers of the self take over the dominant position, and the personality realigns its psychological components. [...]

[...] The — I hope — delightfully human egotistical characteristics that I show help calm your fears and show you that the self as you think of it continues to exist [after physical death]. [...]

[...] He views suffering as simply an attribute of consciousness and an indication of vitality, considered alarming only by those areas of identity that still fear death as an end.

[...] I cut off my awareness of the experience right there, possibly to avoid undergoing my own death in that life. [...]

(“Are you dead, as we refer to death on this plane?”)

[...] Regular store was closed due to death in family, sign on door said this, and a woman going by so informed me. [...]

Literally, death will no longer appear frightening. [...]

[...] And Sarah … the first one … if she hadn’t burned to death, she would have died anyhow at seventeen, of tuberculosis. [...]

On several occasions Sue found herself in an out-of-body state, explaining the facts of death to the newly dead who did not realize their condition. [...]

[...] When you are considering the human personality as a thing of this time only and destroyed by death, then its disintegration for any reason seems truly a tragic thing. [...]

[...] Yet they know that they breathe, and they know that without breath death is inevitable. [...]

In other terms, certain portions of your own reality have long since “vanished” in the unrecognized death that your own sense of continuity has so nicely straddled. [...]

[...] In two recent envelope experiments Jane has used the word mine, or the underground image thus conjured up, to refer to a grave, meaning death.

[...] For example, Seth said: “Connection with black, symbolic of death; and with a tournament, again symbolic, as of a crossing of swords.” [...]

There is no way of measuring inner experience, or the psychological experience, rather, of someone who has lost a friend in death, but you do not deny that such an experience happens. [...]

[...] 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. [...]

[...] It may be natural enough for us in the West not to enjoy the idea of surrendering our individual natures upon physical death, even if intellectually we can understand, for instance, the Buddhist teaching that “perfect” joy can be found in the eventual, blissful surrender of the self to a supreme spirit — although I note with some humor that personally I’ve yet to determine how the self who surrenders knows it’s done so if it’s been so thoroughly absorbed.

[...] If the building itself was breached, the escaping radiation could cause some 48,000 deaths, 250,000 nonfatal cancers and injuries, 5,000 first-generation birth defects, render 200 square miles uninhabitable, require decontamination of another 3,200 square miles, and damage other properties worth many billions of dollars. [...]