“Seth material” search engine (Jane Roberts)

[...] This also implies a far greater psychological richness — quite possible, again, within corporal reality — in which many levels of relationships can be handled. [...]

[...] We have explained it rather adequately in terms of action however, and gestalts of selves do not imply a giving-up of individuality at all. [...]

[...] This entity is that synthesization that Dunne did not foresee, but it in no way implies a loss of individual identities. [...]

I become impatient, though I shouldn’t, with this continued implied insistence that evolution involves merely the human species — or, rather, that all evolution must be considered some gigantic tree with humanity as the supreme blossom.

[...] We agree with Seth’s overall view, and that a sublime mystery is implied—but we also want to achieve as much as we can of that redemption now, and on conscious physical and psychological levels.

In this particular session, Seth is describing illness as a part of action, but, as he makes clear, this is not meant to imply any negation of psychological or psychic values. [...]

[...] Whether Seth will ever deal with this latest batch, implied as they are, is very problematical.

[...] And whenever I read about conventional Eastern conceptions of a supreme spirit, I remember what Seth had to say in the 596th session in the Appendix of Seth Speaks: “I have used the term ‘expansion of consciousness’ here rather than the more frequently used ‘cosmic consciousness’ because the latter implies an experience of proportions not available to mankind at this time. [...]

[...] They always were accompanied by a smile and an implied dare that I egg him on. [...]

[...] Nor am I implying ideas of predestination. [...]

1. I don’t mean to imply that it was particularly easy to assemble these notes. [...]

[...] When she began writing Magical Approach, she even surprised me by occasionally helping me get breakfast, cooking bacon and eggs at the hot plate I’d set up for her some seven months ago on the kitchen table.⁴ Although she could work at the table while sitting down, she’d given up those simple, nurturing acts of food preparation many weeks ago; her fingers weren’t working well enough, she told me at the time; she didn’t trust herself enough to handle hot food—and I admit that when she implied a risk, the chance of an accident, I stopped encouraging her to help me with meals.

[...] If you trusted the characteristics of the basic natural person, you would not need such sessions as ours, generally, in the world at all—for such knowledge would be part of it and implied in its cultural organizations, and the daily habits of the people.”