“Seth material” search engine (Jane Roberts)

(“With the numbers four three”, was also general. Jane speculated that it could refer to the age of either the publicity director of F. Fell, or to Rhoda Monks, the author of letter # 2. Jane telephoned Frederick Fell on February 8th, and in so doing spoke first to Rhoda Monks; to Jane she sounded as though she could be about that age.

(“A note—there is some confusion here—that was not sent, or did not arrive. This lead Ruburt to think of a note he wrote but did not send, to Father Martin. I mention this for your information.” There is an interesting example of association at work here. Jane saw it before I did. Father Martin is a monk in a nearby monastery close to Elmira, and the author of letter #2, possibly enclosed by the envelope object, is Rhoda Monks.

(Letter #2: Written January 25. This acknowledged Jane’s letter of January 20, and was written by F. Fell’s secretary, Rhoda Monks. She informed Jane that F. Fell was out of town for two weeks, and that he would be back in town—NYC—on February 7. F. Fell was out of town from Monday January 24, to Monday February 7. It developed that he was in Florida on a selling trip and vacation.

(“Ruburt’s association is with something that did not arrive on time, but let that one pass.” After break Seth tells us he hoped to make this clearer, but could not. Jane and I thought this was a reference to the fact that F. Fell left for Florida on January 24, Monday, before reading Jane’s letter #1, of January 20, the previous Thursday. Letter #1 would not have arrived at his office by the next morning, Friday. Thus letter #1 was acknowledged in letter #2, written by F. Fell’s secretary, Rhoda Monks, on Tuesday, January 25.

Only monks could afford it, and there were thousands of different groups scattered throughout Europe. [...] People of solitary nature born in medieval times had to make their own structures, and if they were not hermits or monks, they were outlaws of one kind or another, frequenting the woods, which were often full of semi-permanent but isolated communities—men and women who preyed upon travelers, for example.

Often there was little difference between the outlaws and the monks, and fanatic roving bands of monks often went through isolated communities or farmlands with a vengeance.

In some ways the monks and the outlaws had much in common: a desire for privacy, a bent for independence, an unconventional curiosity, and yet a need for some kind of communal existence, for there was no technology to support such people.

The girl from the monastery is perfectly all right, as long as she comes here unaccompanied by a monk, or met by one. [...] There is no harm in her coming to classes, or in the simple fact that she lives in one of the monk’s cottages.

[...] The monks coming to the house subconsciously rearoused old fears and resentments. [...]

(“Concerning episodes like those with Elmira College, and the monks and the monastery: How come Jane doesn’t take steps to protect herself in advance from such implications?”)

[...] They included a projection through the eastern wall of our living room, and a “visitor” who returned with her; the Latin title of a book; her awareness of a third eye; some material, with diagrams, of me as a monk who wrote manuscripts in an underground chamber that he later sealed; a vision of Seth in a brown robe, looking as I’ve painted him—but the brown robe was “too easy,” Jane said suspiciously. [...]

[...] At 10:15 she elaborated; the title would be The Spiritual Adventures of a Monk at Large.

[...] Was the monk Nebene—me when I was a very strict teacher of the children of rich Romans in first-century A.D. Italy? [...]

(Father Martin is well read in ESP and related fields; he conducts a correspondence also with monks in other countries, including a Tibetan monk.

[...] He is a monk in a nearby monastery, an ex-doctor, and knows of the sessions casually. [...]

[...] I watched the monk from some point behind and above, as he wandered away from the monastery and through the fields. Seth went on to say that the monk’s experiments contributed to achievements made later in the same field by another monk.

“The monks were routed out … [of] the order … in the 1400’s. The name of the monk in the order seems to have been Aerofranz Marie [Rob’s phonetic interpretation].”

[...] Another interesting point: a few years earlier the editor had written two plays—one featuring a monk who lived on the seacoast near Bordeaux, and the other also set in France in the thirteenth century. [...]

The monks were routed out much later from this monastery, in the 1400’s —that is, the order itself. [...]

It is surely a sad sight to think of this poor monk, trying to find his monastery, and prayer only betraying him indeed as he falls into the stream. [...]

The later development was also connected with a monk. [...]

Mark took the word nun for monk, because he knew Roarck when Roarck was a priest, and substituted monk really for priest.

(Bill was also curious to know why he had written down, in his own notes, that Jim was once a monk; whereas Seth had stated that Jim had been a nun, in the Middle Ages.

[...] (He went on to say that the same power could be applied to plants as well, and that I had apparently used same in my previous existence as a gardening monk.) A plant cannot fight back, (and it would be good to practice on something whose subconscious could not give me trouble. [...]

[...] Something to do with a priest or monk, something of that order: a member of the family or confidant.

[...] The religious ideas served as social organization, much needed, and many of the monks managed to preserve old manuscripts and knowledge underground. [...]

[...] He was a monk as a young man but, eventually rebelling against the Catholic Church, became the leader of the Protestant Reformation in Germany.

We have known several people who were monks in a previous existence. [...]

(Seth dwelt upon the Tibetan monks who use astral projection, and follow their strict religion, while the peasantry live miserable practical daily lives, without hope for the most part. [...] He said the monks use psychic energy, which all of us have available; but they don’t use it for any great ends, and thus are shallow.

My lives as monks followed my experience as a pope, and in one of these, I was a victim of the Spanish Inquisition. [...]

[...] Once as a monk I found myself copying a manuscript that I myself had written in another life.

Though I yelled at my children and screamed sometimes in rage against the elements, I was struck through with the magnificence of existence, and learned more about true spirituality than I ever did as a monk. [...]

There were also some women who passed as monks, living lives of a solitary nature and carrying on for years. [...]

[...] The man was a monk on a pilgrimage.

[...] There are many manuscripts still not discovered, from old monasteries particularly in Spain, that tell of underground groups within religious orders who kept these secrets alive when other monks were copying old Latin manuscripts.

(Long pause at 10:36.) Throughout the ages monks, priests, and religious organizations have become segregated from the rest of humanity. [...]

I shall be discussed from all angles, and scrutinized, and like the monks in the Middle Ages we will wonder if I can fit on the head of a pin, but I will not get stuck. [...]