“Seth material” search engine (Jane Roberts)

It has provided you with an extra framework through which to view reality. Now yours is, say, the poetry of painting. Now in the philosophical area we are discussing, you are also dealing with imaginative leaps, with casts of mind and spirit that are as rare as true artistic ability is. In that area you are asked to merge philosophical insights with the practical, everyday nitty-gritty of life. You are asked to bring those delicate understandings to practical flowering—a considerable task, and doubly so when the philosophical issues involved go so against the established grain of historically accepted knowledge.

This does not mean that he was fated to do any such thing, that it would not be done more easily in other fashions, but you can see some correspondence there by looking at his (underlined) paintings, and the vivid use of contrasting colors that are not subtle. This is of course one way of looking at the entire issue. The same philosophical dilemma, again, lies at a basis for your mass events. Ruburt has been using television programs and such cultural data as a basis for some of his own dreams. In such a way he sees his own personal situation more clearly—but he also sees the world situation as it reflects the same kind of philosophical questions.

Ruburt’s symptoms are not his challenge this time, as you asked (in question 13), but the philosophical connotations behind his difficulties certainly do involve his challenges this time.

Ruburt is working through the philosophical problems that were really only questions not completely asked. [...]

[...] He is challenging those ideas emotionally and philosophically, uniting then physical action and inner mobility. [...]

(In his dialogues Timaeus and Critias, the Greek philosopher Plato [427?–347? [...]

In actuality, the combination of a philosophical stress upon discipline, physical and mental, with the belief in the sinful self, often brings about the most unfortunate human dilemmas. [...]

[...] That fact follows all of the other information I have ever given you philosophically. [...]

[...] And when I get you set, we will go on to our book, and any other philosophical material you are interested in. [...]

[...] but as if I always felt that spontaneously, left alone, I’d end up taking away people’s comfort blankets and I felt bad about that, even while I knew that those philosophic blankets were wormy, had to go. [...]

[...] Nevertheless, the probable system of reality is not just a philosophical question. [...]

(The next morning, Jane awakened with the title of a book in mind. The Afterdeath Journal of an American Philosopher. She knew that it referred to William James — the American psychologist and philosopher who’d lived from 1842 to 1910 — and that a dream had been involved, though she’d forgotten it. [...]

[...] Sue and Ned of the younger generation were proponents of “pro “ and others were either “con” or neutral or philosophical.)

[...] Science insists it does not deal with values, but leaves those to philosophers. [...]

[...] Only lately have some begun to think in terms of mind affecting matter, and even such a possibility disturbs them profoundly, because it shatters the foundations of their philosophical stance.

[...] When you use the Ouija board or trance procedures, you frequently free philosophical areas of your mind that have been frozen. [...] The material must come from a philosopher, therefore (amused), and since it certainly seems profound to your usual mundane organization, then it appears that such information must originate with a profound mind certainly not your own.

[...] Another is my own longtime interest in the American psychologist and philosopher, William James [1842–1910]; he wrote the classic The Varieties of Religious Experience.³ A third is a letter received last week from a Jungian psychologist who had been inspired by Seth’s material on the Swiss psychologist and psychiatrist, Carl Jung [1875–1961], in Chapter 13 of Seth Speaks. [...]

[...] They sang gibberish, yet as I listened the gibberish turned into a philosophical dialogue. [...]

(The dictionary tells us that the Stoic philosopher and statesman, Cato, was a Roman, and lived from 95—46 BC. [...]

The book should cover your version of our joint experience — your own philosophical explanation of it, the questions it arouses within your own mind, your observations of Ruburt as Jane and in our trance states. [...]

The commitment also unites the two of you in a passionate philosophical concern. [...]

[...] He recognized this, feeling that while he highly enjoyed science fiction it was a dead end, for the answers he sought could not be worked out even through philosophical fiction.

“I am not such a philosopher that I can compare my own thoughts and works with those of the noted professionals of whom [your correspondent writes]. [...]

You think in a more detailed fashion, or you begin from a more specific viewpoint, and then move outward toward concepts and large philosophical issues.

Ruburt begins with the large philosophical issues, and somewhat purposefully adopted a thinking pattern at least, or a method of operation, that to some extent ignored details, lest he become too involved in them—in, say, slaying a multitudinous number of detailed paper dragons. [...]

Also, Jane has long since completed The World View of Paul Cezanne: A Psychic Interpretation, which was published in 1977; and she’s finished The Afterdeath Journal of an American Philosopher: The World View of William James — both books growing out of the world-view material given by Seth in “Unknown” Reality.

After making those points, however, I note with some amusement that I find it difficult indeed to believe that many millions of people must wait for a handful of their “superior” peers — philosophers, scientists, psychologists, parapsychologists — to tell them it’s all right to believe in at least a few of the inner abilities that each of us possesses, to whatever degree. [...]

[...] The psychologist, the priest, the physicist, the philosopher or the guru, can explain your own psyche to you only insofar as those specialists can forget that they are specialists, and deal directly with the private psyche from which all specializations come.

[...] Now the name was like the name of a well-known philosopher, Teljard. [...]

[...] This is tied in of course with your experience in general regarding the members of the medical profession, and here symbolically you strip the doctor of his assumed authority, and see him more like a hired man—a plumber or mechanic, perhaps, but devoid of any deep philosophical bent. [...]