“Seth material” search engine (Jane Roberts)

(Long pause.) The entire idea of the magical approach is of itself sustaining. [...]

Magic Was

Magic was my middle name,
I was so brave and tall.
No one knew who I was then,
Myself least of all.

No magic then will move our blood,
Nor moonlight rush through brittle bone.
Then let us plunge while there is time
Through worlds to look back upon.

Indeed, Seth’s material on the magical approach was so fascinating that by the time he finished Dreams I’d already put together large portions of it in a separate book, even if much of it was personal. Not only that, but those “magical” sessions had naturally developed into another series, this time on a portion of the personality Seth called “the sinful self”—mine as well as that of others—and those sessions had in turn led me to produce many pages of material directly from my own sinful self. [...]

[...] While profoundly upsetting both of us, the revelations of her sinful self also seemed to provide a magical psychological key: the yearned-for understanding that would finally unlock Jane’s bent physical body. But it didn’t. Nothing did—not Seth, with all of his great material on the magical approach, not the publication of the new books, not even Jane’s own work. [...]

[...] For another, when Seth was more than three-quarters of the way through Dreams he began devoting a series of private sessions to an in-depth discussion of “the magical approach”—material that was calculated to help me personally, and others like me, change our approach to experience and thus experience itself. [...]

[...] That is the result of the body’s magical reasoning — for the body reasons so quickly, so clearly and concisely (pause), that its deductions, its logic, are far too fast for the intellect to follow. [...] Again, bodily efforts are as magical, as creative, certainly, as the writing of a book or a poem (intently) — but Ruburt in the past trusted his creative abilities as if they were something he had to guard from his physical self.

(Long pause.) Now: We have been dealing with the magical approach, and let me gently remind the two of you that I said that you must be willing to change all the way from the old system of orientation to the new, if you want the new approach to work fully for you in your lives. [...]

[...] Otherwise, you expect it to make deductions while denying it the comfort it should have, of knowing that its deductions need not be made on its own knowledge alone, but on the intuition’s vast magical bank of information — from which, in larger terms, all of the intellect’s information must spring. [...]

[...] The magical approach will get you through, if you use it.

[...] In a fashion that particular approach, for all of its reliance upon “sorcery,” is not actually true to the magical approach at all, because it insists so fervently upon the impediments that stand in man’s way, and stresses the importance of rituals and methods, and the almost superhuman effort that is required (pause) in order to meet the “magical ends.” [...]

(9:14.) There are no magical methods, only natural ones that you use all of the time, although in some cases you use them for beliefs that you take for truths, when instead they are quite defective assumptions. [...]

End of session, with one point: These changes in Ruburt’s body are as magical as any precognitive dream in that regard. [...]

There were deeply-significant roots to his relationships with the various priests, that had almost magical connotations to him and his psyche. [...]

[...] Therefore a mystical import, a magical import, was given to your every word.

[...] He needs an orientation toward the simpler issues—those that carry within themselves a simpler childlike magic. [...]

(Jane said that lately she’d “felt good” about getting back to work on Seth’s Dreams and her own Magical Approach, although actually she hasn’t done much on either of those projects for a very long time now. [...]

[...] She may make a few notes or try for a poem, or leaf through the manuscript for Magical Approach, or Dreams, or read a few later sessions for herself. [...]

So will your own spirits be revived, seemingly like magic, knowing that the basis of your hearts’ loves rests where it should. [...]

Last month, in the opening notes for Session 931, in Chapter 9, I recorded that on July 8 Jane spontaneously wrote “a complete outline for a book on Seth’s magical approach to reality.” Actually, we’ve been quite aware of the potential of such an idea ever since Seth began that material a year ago.³ After supper this evening we went over the loose-leaf notebook of information Jane has accumulated for The Magical Approach to Reality: A Seth Book, and discussed how she could follow her outline in putting all of that material—on our dreams, psychic events and insights, her poetry and our essays—together with Seth’s private sessions on the magical approach. [...]

By now it must be plain to the reader that Seth’s material on the sinful self—any sinful self, or all of them—could very well be considered the other side of his information on the magical approach to reality. [...] Indeed, how irritating it was, I thought, that for Jane and me at least the magical self seemed to be so far removed from daily reality, while the sinful self was so close! Reaching out to the magical self could be thought of as some theoretically attainable goal—but the sinful self was right there, functioning within the most intimate areas of personal life. [...] Seth, I knew, would simply say that the magical self is just as real and close as any other self. The challenge for the individual is to know and to believe that, to clear unwanted growth from around the magical self so that it can bloom unimpeded….

[...] “If you do that book on the magical approach,” I asked her, “are you going to use all this stuff on the sinful self, or what?” Jane didn’t know. She did know that she’d been considering an outline for a book on the magical approach. [...]

The day after that session for March 11 was held we received a jolt: Eleanor Friede, Jane’s editor at Delacorte Press, informed us that Jane’s book, Emir’s Education in the Proper Use of Magical Powers, was being remaindered—taken off the market because in the publisher’s view it wasn’t selling enough copies. [...]

Now these are powerful and “magical” statements, and as Ruburt made them mentally he could psychologically feel his agreement with any given one, and also the degree with which in the past he had not wholeheartedly accepted those abilities, but had set up certain restrictions about them—so a new flash in communication was set up, and new recognition came into his conscious mind. [...]

[...] Ruburt is at an excellent point now to use those statements, for they will act as magical learning devices. [...]

(10:48.) Framework 2—this is not dictation—has been the basis for white and black magic, for example. [...]

[...] Ruburt hoped his talent would bring him some kind of magical translation of his father’s supposed wealth. Working alone had a magic, yet while money came from someplace else—working out—the weight of financial desire did not rest upon creativity.

[...] There was no exterior cosmic Pied Piper, singing magical notes or playing a magical tune, urging the universe into being. [...]

[...] Her desire to attend a spectacular ball, and meet the prince, initiates a series of magical events, none following the dictates of logic. [...]

Forgive the terminology, but you each believed in “magic,” or the sessions never would have started. [...]

To varying degrees, other less striking individual cases can bear the same sense of magic and mystery.

[...] Whenever you come into difficulties, it is because you are still relying upon Framework 1’s authority, in which normal cause and effect operates, in which problems are solved by exaggerating them, and in which magical changes or alterations are considered out of context to normal living. “Magical” changes happen all the time. [...]

[...] There is no magic connected with suggestions — but repeated often enough, and believed in fervently, such suggestions do indeed take on a deeply habitual nature. [...]