“Seth material” search engine (Jane Roberts)

[...] If you do not trust the nature of your impulses, then you do not trust the nature of your life, the nature of the universe, or the nature of your own being.

[...] You do this by beginning to observe your own impulses, by trusting your own direction. [...]

[...] But each such experience will allow you to build up a sense of trust in your own body’s processes.

[...] If you learn to trust your basic integrity as a person, then you will be able to assess your abilities clearly, neither exaggerating them or underassessing them.

[...] Trust that you will learn what you want to learn as automatically as you once learned to read or speak, or as automatically as you think. [...]

[...] Try to set your goals and to trust that the proper impulses will come to you to bring them about and that others will be disposed in your direction, for their own reasons. [...]

[...] To go ahead creatively, forming new versions of a spiritual reality, to state that man and his impulses were good, brought him finally into direct conflict with the old beliefs of the Sinful Self, whose value system was based upon the idea that the self was indeed sinful, not to be trusted. [...]

[...] The natural self operates within a state of grace, by whatever name, a state that allows for spontaneity, and implies self-trust. [...]

[...] It can be told now what it yearned to be told then—that it was indeed good, and not bad or evil, that it could indeed use its curiosity without the threat of abandonment, and that it could trust its own creativity and love of play. [...]

[...] The Sinful Self does not identify as well with the creative abilities, for it does not trust them. [...]

(Jane has been following the material in recent private sessions about trusting her impulses and spontaneity, with good results.

The last session, its private portions for Ruburt, should be reread, with its emphasis upon creativity and trust in unconscious processes.

Add to this the fact that he is learning to trust his body (pause), but is still at times besieged by doubts, and his difficulty is explained. I must remind you both to emphasize, again, the flexibilities that are occurring, and that are for that matter sometimes apparent almost immediately after such episodes—for your trust builds as you allow yourselves to concentrate upon what is new evidence. [...]

[...] The main thing, again, is that Ruburt’s personal trust in the body be reinforced by himself through such reminders, and by your own reassurance. [...]

(Long pause.) You have been given no guidelines, however, that allow you to trust those healing capacities, from your society, so you are still in the position of dropping negative habits, fears of the body, and so forth, piled up through years of misunderstanding. [...]

It is paramount then that Ruburt trust his body now, and not be worried. [...]

Your ideas about mail are excellent, and could not come until each of you had some faith in others, for before you would not trust mail to class.

[...] The reinforcement of these ideas is all that is necessary; the trust that he is on his way to complete flexibility—that is, normal flexibility. He must continue to trust himself, and his dream activity and those periods of relaxation.

This is needed added evidence; that helps build up your confidence—when you begin to trust yourself and your body successfully enough, trust that the power to change is in the present, and organize your feeling and thoughts under a new banner—mine being: responsive.

[...] Love is a great reconciler, and the greatest healer, and so is trust. [...] As your own complaints grew however, about your job, this place (house), publishers, and his behavior, he began to feel that he did not have your trust, and therefore the old doubts, slowly at first, began to emerge.

What was not said is this: he felt that no one with whom he had been intimately involved believed in him as a person, or trusted his intrinsic value, except for yourself. [...]

[...] He felt angry that often it seemed you trusted me but not him. [...]

He did not feel safe however to go ahead fully if he did not feel he had a strong, loving, creature-type trust with you. [...]

[...] He must trust the relaxation period. [...]

He must trust the physician within. [...]

He lost confidence in the body as a result of his course, and lost trust in his conscious mind as it directs the body. [...]

[...] He can trust himself and his own rhythms however.

To “let go” is to trust the spontaneity of your own being, to trust your own energy and power and strength, and to abandon yourself to the energy of your own life. [...]

(Long pause at 3:26.) The will to live is also inbred into each element of nature, and if you trust your own spontaneity, then that will to be is joyfully released and expressed through all of your activities. [...]

[...] He could not rely upon himself, and he did not trust the eye doctor. [...]

[...] They will constantly improve in all ways if you trust the body’s resources and intent.

[...] You trust improvements, however slight they may appear. [...]

[...] Try, for once, to trust that the best, rather than the worst, might happen, and that the improvements have a good intent in mind. [...]

Each of you trusted the same kind of characteristics in the other, to keep you where you thought you should be. [...] These characteristics were necessary in the situation as given, until Ruburt learned the nature of the self, and could begin to trust it. With the belief that he can trust the self, the creative self, the other characteristics become unnecessary, for you cannot force creativity.

[...] He trusts your common sense, and such a measure will insure that the habitual mood reactions are cut short.

[...] He is trusting the implied, the invisible world of the mind, waiting for definite improvements in walking. [...]

The whole point of this of course is trusting the inner self—the source of just about any problem. [...]

(Long pause.) The more stimuli, thoughts, desires and material of a diverse nature brought into the system—within reason—the greater the amount of material the inner self has to work with and put together in its own creative fashions—but do remember those sessions given that remind Ruburt that his body can indeed recover, that he can indeed trust his body’s processes, and that he should not compare his life with anyone else’s, but trust in the entire fabric of his existence, and you indeed should trust the entire fabric of your own. [...]

(I thought, then, that much of the time most people simply get well through an unwitting trust in their bodies to heal themselves. [...]

Natural therapeutics always operate, of course, but in your society at least there is considerable pressure put on the other side, for it is the natural person you are taught not to trust. (Pause.) The switch of course, again, can never become total, but science—and medical science in particular—almost managed to divorce man from his natural feeling of trust in his own capacities, so that it seems for example that medical science per se knows more about any given individual’s body than the individual does himself. [...]

[...] So does the bodily relaxation, however, and that steady reduction of tension is bound to show good results as he learns to trust himself further. [...]

[...] All that is primarily needed is trust in those healing processes, and particularly in the body’s relaxation. [...]

[...] (Pause.) Impulses are spontaneous, and you have been taught not to trust the spontaneous portions of your being, but to rely upon your reason and your intellect — which (amused) both operate, incidentally, quite spontaneously, by the way.

[...] They had been taught not to trust the outside world, and little by little the gap between misguided idealism and an exaggerated version of the world’s evil blocked all doors through which power could be exerted — all doors save one. [...]

[...] Only people who trust their spontaneous beings and the altruistic nature of their impulses can be consciously wise enough to choose from a myriad of probable futures the most promising events — for again, impulses take not only [people’s] best interest into consideration, but those of all other species.

How can you trust your impulses when you read, for example, that a man commits a murder because he has a strong impulse to do so, or because the voice of God commanded it? [...]

[...] They represent the fact that he now trusts himself. [...]

[...] Ruburt can now use such information because of his trust, which has grown. [...]

(I told Jane that we have to follow it — that we simply must dump all else and trust the body, that nothing else makes any sense any more, that it’s the key to our futures. [...] She said she’s going to start with Day One tomorrow, and take it from there, trusting the body, not dwelling upon the past, and leaving the future open. [...]

You can, and must, trust the body’s activity. [...]

You do not trust those that you can sway. You trust an adversary because you cannot move him; and you think, there is a man, he will not listen to me, therefore, he must really be great, and you also feared him, and that is why you trust your enemies in a strange fashion for they convince you that a portion of the race is worth saving. [...]

[...] And, therefore, you could not trust yourself and found yourself unable to continue. [...]