“Seth material” search engine (Jane Roberts)

Though scientists might find “cancer cells,” and though it might seem that cancer is caused by a virus, cancer instead involves a relationship, say, between what you might think of as a host and parasite, in those terms — and to some extent the same applies to any disease, including smallpox, though the diseases themselves may appear to have different causes completely. [...]

[...] (Pause.) It is very difficult to separate all of this from the many connotations placed about disease, and I do not want the material to be misread (still intently). [...] It is a disease that people have when they want to die — when they are ashamed to admit that they want to die, because death seems to fly against sane behavior. [...]

[...] As I quoted myself in the opening notes for the 840th session: “What is the real relationship between the host organism and disease?” See Session 840 itself, and certain parts of Session 841.

You will shortly see how some diseases are caused by the detriments set up against value fulfillment, often because of fears, doubts, or misunderstandings — and how other diseases may actually lead to instances of value fulfillment that are misread or misinterpreted.

The very existence of certain kinds of viruses provides safety against many other diseases, whether or not those viruses even exist in an active manner. [...]

In the same fashion, diseases also, in the overall picture, promote the health and well-being of life in all of its aspects. [...]

[...] The monkey was not free because it had been inoculated with diseased tissue, yet the doctor hoped to keep the disease in control, or leashed, through measured inoculations. Ruburt saw a real doctor and a real monkey because he wanted to bring home the point that living animals were then involved who were then diseased, and that real men conducted the experiments.

In other terms, to your way of thinking, diseases represent animal afflictions, and the monkey represented that connection. [...]

[...] It is known that one disease can often cure another; sometimes, left alone, an individual will go from a serious disease through a series of less severe ones that are seemingly unrelated to the original problem.

[...] These are often aimed directly against the drug instead of the disease itself. [...]

[...] No one dies who has not made the decision to do so — and no disease is accepted blindly. [...]

[...] Left alone, the body can defend itself against any disease, but it cannot defend itself appropriately against an exaggerated general fear of disease on the individual’s part. [...] Usually, now, your entire medical systems literally generate as much disease as is cured — for you are everywhere hounded by the symptoms of various diseases, and filled with the fear of disease, overwhelmed by what seems to be the body’s propensity toward illness — and nowhere is the body’s vitality or natural defense system stressed.

The physical eruption, while it may appear to be a disaster in the area of the disease, is also, however, a part of the body’s defense system, taken to insure the whole balance of the body. [...]

Private disease, then, happens also in a social context. [...]

There are diseases that people believe are inherited, carried from one generation to another by a faulty genetic communication. Obviously, many people with, for example, a genetic heritage of arthritis do not come down with the disease themselves, while others indeed are so afflicted. [...]

[...] Many people believe fervently that with approaching age they will meet a steady, disastrous deterioration in which the senses and the mind will be dull, and the body, stricken with disease, will lose all of its vigor and agility. [...]

It is true that some native populations — particularly in the past — were free of many of the childhood diseases that are considered natural by western medicine. It is also true, of course, that some primitive societies have lost large numbers of their populations to disease. [...]

[...] As a direct result, at least as many diseases develop through such procedures as would exist in a highly primitive society with unsanitary conditions. [...]

[...] One disease may actually protect you from a stronger one, or from a detrimental course of action that you might otherwise follow. In the greater realm of activity—I am trying to put this simply—a poor marriage, for example, is on the same level as a chronic but not life-threatening disease. It is not simply that disease is disease, and relationships are relationships, but that the individual generally tries to achieve the best possible conditions for a satisfying spiritual, emotional and physical existence according to beliefs and intents.

(Pause at 10:01.) A sudden or intense belief in health can indeed “reverse” a disease, but in a very practical way it is a reversal in terms of time. [...] This kind of therapy happens quite frequently on a spontaneous basis when people rid themselves of diseases they do not even know they possess.

[...] In some cases of healing, in the spontaneous disappearance of cancer, for instance, or of any other disease, certain alterations are made that affect cellular memory, genetic codes, or neuronal patterns in the past.

[...] A sudden contemporary belief in illness will actually reach back into the past, affecting the organism at that level, and inserting into the past experience of the cells the initiation of those biological events that will then seem to give birth to a present disease.

[...] In still another life, the individual might have a dear friend who suffers from the same disease. In still another existence the individual might decide to be a doctor, to seek a cause and a cure for the same disease.

[...] If you have decided upon a situation in which a critical organic lack or disability is involved, and are born with a severe disease, for example, then that is the context in which you will experience this particular focus in corporeal reality. [...]

[...] You can cure yourself of an “incurable” disease if you realize that your point of power is in the present.

[...] Some religious beliefs suggest that the body is impure, and the heir to disease and infirmity. [...]

[...] They may run to avoid heart disease, for example, while their own fear can help to promote the very eventuality they fear.

[...] This also encourages various kinds of hysterical reactions, as well as a larger frequency of “contagious diseases” than is experienced by the normal population.

[...] They are often food faddists of one kind or another, but because they do fear spontaneity to such a degree they will often become afflicted with diseases or maladies associated with the body’s unconscious processes.

There are very definite, excellent side-effects of growing older, that we will also discuss in this book — but here I want to assure the reader that basically speaking there are no diseases brought about by old age alone (intently).

They pick up their first ideas about health and disease from parents and doctors, and by the actions of those people to their own discomfiture. Before they can even see, children are already aware of what their parents expect from them in terms of health and disease, so that early patterns of behavior are formed, to which they then react in adulthood.

For now we will speak of children who possess ordinary good health, but who may also have some of the usual childhood “diseases.” [...]

[...] Certainly people experienced disease long before those conflicting beliefs began — but again, that is because of the part that disease states play in the overall health of individuals and of the world.

[...] Disease states, so-called, are as necessary to physical life as normal health is, so we are not speaking of a nirvana on earth — but we are saying that it is possible for each reader of this book to quicken his or her private perceptions, and to extend and expand the quality of ordinary consciousness enough so that by contrast to current experience, life could almost be thought of as “heaven on earth.”

EARLY INSTANCES OF DEATH OR DISEASE
IN RELATIONSHIP TO FURTHER
REINCARNATIONAL INFLUENCES

Next chapter: “Early Instances of Death or Disease in Relationship to Further Reincarnational Influences.”

[...] An understanding of these issues can greatly help throw light on the question of early deaths and diseases, and spontaneous abortions.

[...] With the best of intent most public health announcements shout the symptoms of critical diseases to the skies, so that the smallest of indispositions becomes the trigger for personal fear on the part of millions. [...] There is a stress upon disease rather than health.

[...] There are also, as I have said before, diseases that come and go, of the so-called killing variety. The inner problem is solved and the disease vanishes. [...]

[...] Some generations fall heir to certain fashionable diseases, for example. [...]

[...] In a fashion a drought is partially caused by the emotional states of the people who experience it — yet a drought is not a disease. [...] In the same way diseases in their fashion are also often parts of larger processes whose greater purpose is the body’s overall balance and (long pause) strength.

[...] I selected them at random this morning, but picked just those I wanted, for their import is that Jane has no disease, as Seth has insisted all along. In other words, I told Jane, she doesn’t have to surmount any physical debilitating disease that has bacteria or germs or microbes attached to it, and is labeled “incurable.”

(Long pause.) Epilepsy is a disease often experienced also by people who have strongly conflicting beliefs about the use of power or energy, coupled with a sometimes extraordinary amount of mental and physical energy that demands it be used.

Because they realize that they do indeed innately possess strong gifts and abilities, these people often seek attention for their disease, rather than for their abilities. [...]