“Seth material” search engine (Jane Roberts)

(There is little available on Rembrandt’s correspondence—a few letters; inventories attached to his bankruptcy in later life, etc. [...] Rembrandt did do business with a wealthy art collector in Sicily, selling him some very famous works—Aristotle Contemplating the Bust of Homer, etc., and a series of etchings late in life. [...]

[...] He saw your life adding up to a circle of compromises – compromises that would cost you your vitality, both of you, in the end.

(I didn’t add that I was well aware of the time sequence here—that according to Seth I had a rather long life in Denmark in the 1600 ‘s —and that Rembrandt lived in Holland from 1606 to 1669.)

(Rembrandt copiously achieved this effect in his later works, especially the last ten years or so of his life. [...]

[...] On Monday and Wednesday evenings he furnished material on this book, plus some personal material for us; discoursed at length Tuesday night in ESP class; spoke briefly Friday afternoon to a visiting editor from Time magazine — subject, Freudian psychology; and on Saturday evening talked informally to a group of our friends about daily life in Italy during the time he had been a minor pope in the fourth century a.d. [Reincarnation-wise, Seth had first mentioned his papal experience in an ESP class session in May, 1971. [...]

[...] Once the child was baptized, however, it became a sacred being, possessing a soul and the right to life….

[...] Often he had to kill life in order, he thought, to discover its reality.

You cannot understand what makes things live when you must first rob their life. [...]

[...] You know her in this life as a relative of, I believe a niece of, your mother’s. You will recall that your mother, your present mother, was Dick’s oldest sister during that life.

[...] This was of my present younger brother Dick during his life in England in 1671. [...]

[...] Because of her death at 17 she finds difficulty in adjusting to womanhood, though she was a female during her brief English life. [...]

(“In what year did my brother Dick die, during that life?”)

[...] The conscious art of creating, understanding, and using dreams has been largely lost; and the intimate relationship between daily life, world events, and dreams almost completely ignored. [...]

(9:41.) Cellular life is affected by your dreams. [...]

[...] In the waking state the conscious mind must focus rather exclusively upon that one particular point of concentration that you call reality, simply so that it can direct your activities properly in temporal life. [...]

[...] The rich tapestry of probable actions from which you choose your official life becomes just as invisible. [...]

[...] She talked about how she’d loved life, and the great times we’d had before she got sick, and even after that for a long while. She also said she was surprised her life was ending at such an early age. She told me I’d have a great life after her death, and be free myself.

yet forms new alphabets of life

[...] You are avoiding your inner life as completely as you can afford to. [...]

[...] May you live a long and merry life. [...]

[...] Instead, he bends down and says, my good man, et cetera, may you live long and hearty and God bless your life and then he pats himself on the back and thinks, I am growing more spiritual day by day. [...]

[...] Three months later you have had a really bad day and you are mad at life in general and now you come and find our poor friend upon the floor, this time, perhaps, asleep at a chore somewhat more important that you wanted done. [...]

[...] You think of course of the life that you know as LIFE, in capitals. It is, however, only the manifestation of what in those terms can only be called the greater life out of which your life springs. [...]

[...] It represents the vaster psychological reality in which your own subjective life resides.

The impediment, beginning in this life, 1507, represented a time when he did not speak out, and he should have, for a man’s life was at stake. [...]

[...] During the conversation at break it developed that Louie in this life does not use his right hand for all things, but is somewhat ambidextrous. Ida associated this, which neither Jane or I realized, with the fact that in the previous life a right arm had not been used by Louie.

[...] He denied it; but when they decided that another innocent man was the culprit, a man whom he knew to be innocent, then to save his own life he let them think the innocent man was the betrayer.

[...] In his immediately past life he plagued himself through a useless arm; right arm, you see, so he could not point out again. [...]

[...] Such children may not come down with the disease against which they are medically protected, then — but they may indeed therefore become “prey” to other diseases later in life that would not otherwise have occurred.

[...] Nor are insects invulnerable to such conditions, in such an hypothesized picture (long pause). Actually, all forms of life in that certain environment would be seeking for a balanced return to a more advantageous condition.

You may wonder why so many forms of life would be involved in what might seem to be self-destructive behavior, often leading to death — but remember that no consciousness considers death an end or a disaster, but views it instead as a means to the continuation of corporeal and noncorporeal existence.

[...] I told Jane that the material made me speculate about Joe Bumbalo: He’s had many operations in his life, and has been shot full of drugs often. [...]

[...] My wife in that life was Letti Cluse. Jane was my son in that life, his name being Graton. [...]

[...] When I remarked jokingly that as yet we didn’t even know what names we bore in that life, Seth promptly began to spell them out. [...]

(Brotzanin II had been one of the ships with which Seth had been connected in his Denmark life. [...]

[...] As adults they can form a kind of understanding parent in their own mind, until they learn how to be sympathetic to their own behavior, and until they realize that life itself is an expression—not a repression. [...]

Such negative patterns in childhood cause adults to be frightened of freedom—because freedom seems to imply a threat to life and to health. [...]

[...] They appreciate the richness and variety of life. [...]

[...] Without a healthy dose of freedom and exuberance life itself seems to lose its meaning. [...]

[...] The feeling in the knees is most encouraging, and represents the new activity of joints coming to life again, as the result of the new responsiveness of those neck ligaments.

A past death does not bother them, but the contemplation of a future reincarnation implies the death within this present life, and is largely avoided.

There is something else, in that in certain terms the way must be open, because people believe in a continuous time, and would feel the weight of future actions bearing down upon them in this life if they were aware of their future existences. [...]

[...] Yet many inventions occur in a strange fashion, as men do at times travel into their own futures and bring back the memory of, say, gadgets existing there, which then in this life they “invent.”

[...] Vivid hallucinations may form experience quite as real as any in mortal life. [...] This does not mean that the experiences are not valid, any more than it means that physical life is not valid.

This “life-symbolization” may be adopted by those who gave little thought to self-examination during their lifetime. It is a part of the self-examination process, therefore, in which an individual forms his life into an image and then deals with it. [...]

In periods where no such mass ideas are held, there is more disorientation, and when life after death is completely denied, the problem is somewhat magnified. [...]

[...] After death, an individual may visualize his (immediately previous physical) life as an animal with which he must come to terms, and such a battle or encounter has far-reaching consequences, for the man must come to terms with all portions of himself. [...]

The so-called rational approach to life, as it is practiced, is a highly pessimistic one, carrying along with it its own methods and “solutions” to problems, its own means of achieving ends and satisfying desires. Many people are so steeped in that approach to life that they become psychologically blind to any other kind of orientation. [...]

[...] It is not that you overuse the intellect as a culture, but that you rely upon it to the exclusion of all other faculties in your approach to life. [...]

[...] As you apply that realization to your life you begin to realize furthermore that in practical terms you are indeed supported by a greater body of knowledge than you consciously realize, and by the magical, spontaneous fountain of action that forms your existence. [...]

[...] This session brings us to the beginning of a discussion of the magical approach to life, to the solving of problems. [...]

[...] He has quite properly trusted himself as he never did before in his life—in this life—and the results are making themselves known.

(Jane felt with some emotion — she refused to think about it — that she’s embarked on some project involving her entity at this later time in her life. [...]

[...] Children playing at cowboys and Indians, or cops and robbers, can on occasion become quite as frightened by the pursuit or the chase as they would be if they were actually caught up in such an adventure in ordinary life.

[...] For some time, however, young children utilize a remarkable imaginative freedom, so that, for example, they can experience “alternate” events with as much focus, strength, and vitality as that with which they experience ordinary life. [...]

[...] Because the reasons for any such conditions can be so diverse, then life should be encouraged even in the face of deformities. [...] If instead the consciousness has been kept alive despite its own intents through medical procedures, it will terminate its own physical life in one way or another.

There are individuals who do choose ahead of time — in one lifetime or another — to accept such a divergent genetic heritage for their own reasons — often to experience life from one of its most unique aspects, and sometimes in order to encourage the growth of other abilities that might not otherwise occur.

[...] The dream (last night) reflected and updated old Sumari traditions that honored God as a god of festivals, of celebration, traditions, that built upon the idea of life itself as a celebration. [...]

(9:36.) You should both to some extent have further experiences now in all areas of your life with the magical or natural kind of orientation to physical events. [...]

[...] All of their ceremonies were joyful and life-giving. [...]

“To me at least, poetry — like love — implies a magical approach to life, quite different from the presently accepted rational way of looking at the world. That is, poetry brings out life’s hidden nuances. [...]

(Long pause at 9:45.) There are as many frontiers as there ever were, and there is no catastrophe that will annihilate consciousness, or put an end to earthly life. [...]

Poetry was her first, childhood love, and it remained a powerful creative factor throughout her life. [...]

[...] Here are her opening lines from the first essay, “Poetry and the Magical Approach to Life”:

[...] I’ve always been intrigued by the simple observation that for me at least, once they begin moving into the past dream events assume an increasingly important place in my life. [...]

I feel sometimes as if I am expected to justify life’s conditions, when of course they do not need any such justification.

[...] Men and women are born, however, with curiosity about all sensations, and about all possible life experiences. [...]

[...] Life itself is excitement. [...]