“Seth material” search engine (Jane Roberts)

He is quite free to question the basis of the sessions, and to question my own source. (Pause.) But he did not even do this with any true (underlined) logic, while he distrusted himself, or distrusted the intuitive and revelationary (underlined) aspect of the material. Now his intellect is accepting the revelationary aspect of the material, and the word appeared in his own writings about it for the first time. (Recently.) It is a highly evocative word to him, and even his intellect has always trusted revelationary knowledge as long as it was given to him through channels that were egotistically accepted. (Emphatic delivery.)

In time Ruburt will recognize fully my independent nature, but he did not completely (underlined) even admit the revelationary source of the material until quite lately. He knew it, but the ego did not admit it. Now the intellect is free from the only tie-up it would encounter, for again, it has always accepted the legitimacy of revelationary data.

In our sessions I use, with Ruburt’s permission, his intellectual abilities also (pause), in an organized fashion. Poetry was far less (humorously) dependable. Now. Many of these reasons are the personality’s own reasons for (louder, abruptly) opening up the revelationary channels, and they would be legitimate regardless of the nature of my existence.

Were I only his personality’s method of gaining revelationary knowledge (pause), then he should be content with that, recognizing his need of me in that endeavor. I am however far more. Now there is a need on my part also. Any personality has a psychological makeup, whether or not they are equipped with physical form, and I am a teacher.

[...] This sense gives rise to most experiences of a revelationary character.

Now the church finally placed all of the condemnation of its religious laws against certain psychological and mystical experiences — not because it did not consider them realities, of course, but precisely because it recognized too well the disruptive influence that, say, revelationary experience could have upon a world order that was based upon a uniform dogma.

[...] They are involved with the importance and the nature and reliability of revelationary material and as it is related to a literal true-and-false interpretation. [...]

This book however will also point out the truths that do exist within the tattered garments of organized established religions; rip apart the crumbling fabric of dogma to the body of revelationary knowledge that was always there.

(In the same average voice she began: “In the shadow of the image organized religion [at the same time my hands want to fly up], after it has been set up, has always been afraid of revelationary knowledge; to protect itself; and the Catholic Church in particular cast it in the form of a devil, which I was taught: the sin of pride, wanting to learn.”

All of the material I have given about attitudes toward revelationary material are important in that context, and please realize that I am categorizing. [...]