“Seth material” search engine (Jane Roberts)

Now: in those terms, and in the terms of this discussion, specifically, all assassins are paid assassins hired by the victims. Again, in the terms of this discussion, many murderers are overwhelmed by a sense of guilt, and the murderous act pinpoints the reason for the guilt—so the victim pays the murderer by giving a clear-cut, unassailable reason for a monstrous guilt that was before formless, and even more frightening, since it seemed to have no particular base, but an overwhelming vitality.

Now all of those issues, in one way or another appeared in your dream, where for the sake of understanding you became the victim. You then discovered that you were still “alive”—as of course the murdered victim does.

It was, as I believe Ruburt has mentioned, a result of deep contemplation on your part about the bookstore murder, but in a larger context, involving probabilities, murderers, victims, and the beliefs involved.

[...] These are victims of war, without question. It seldom occurs to anyone that these are victims of beliefs (emphatically) — since the guns are quite real, and the bombs and the combat.

(Pause.) You have occasional epidemics that flare up, with victims left dead. Partially, these are also victims of beliefs, for you believe that the natural body is the natural prey of viruses and diseases over which you have no personal control, except as it is medically provided. [...]

[...] To a certain extent he soaks up their paranoia, until it becomes an unquenchable force in him, and he is their “victim” as much as his followers are his “victims.”

[...] The event happening in an unfamiliar location, unfamiliar that is to the victim or perhaps victims, at the time. [...]

[...] They would become the victims of Hitler’s fanatical ideal of Germany’s good.

[...] You do each create your own reality, however (intently), and en masse you create the realities of your nationalities and your countries — so at that time the Germans saw themselves as victors, and the Jews saw themselves as victims.

[...] The Jews, for various reasons — and again, this is not the full story — the Jews acted as all of the victims of the world, both the Germans and the Jews basically agreeing upon “man’s nefarious nature.” [...]

[...] In the deepest meaning there is no such thing as a victim, either of war, poverty, or disease. This does not mean that those negative qualities should not be combatted, for in the terms of conventional understanding it certainly appears that men and women are victims in many such cases. Therefore they behave like victims, and their beliefs reinforce such experience.

Parents and physicians believe, instead, that the child is a victim, ill for no personal reason, but indisposed because of elements attacking him — either the outside environment, or [something] working against him from within. [...]

[...] He is therefore a victim, and his sense of personal power is eroded.

The results, appearing initially in that now-yellowed handwritten script, made him initially see that he had chosen the events of his life in one way or another, and that each person was not the victim but the creator of those events that were privately experienced or jointly encountered with others.

Men in those times protected themselves against storms, and yet in the same way they did not begrudge the storm its victims. [...]

[...] In that light, and with that understanding, nature’s disasters do not claim victims: Nature and man together act out their necessary parts in the larger framework of reality.

[...] Your psychologies stress men as victims of their backgrounds. Your most advanced thinkers emphasize man’s rape of the planet, or focus upon the future disaster that will overtake the world, or see men once again as victims of the stars.

[...] In that context no action is heroic, and man is everywhere the victim of an alien universe. [...]

[...] Many dedicated doctors use medical technology with spiritual understanding, and they are themselves the victims of the beliefs they hold.

Our Jesuit would want to hurt himself, and become therefore the victim in such an accident, or be the victim of some kind of one-man affair. [...]

You may be in the middle of one or several very unsatisfactory relationships, none of which seem to be caused by you, while instead you feel as if you are an unwilling victim or participant.

There are close psychological connections in all cases—psychological web-works, and psychic recognitions that bring together the slayer and his victim, and these are known to the inner self. The stature and meaning behind the victim adds to the horrible nature of the act, and of course this is the point.

The point would not be nearly as clearly made, you see, were the victim a man giving himself to crime. [...]

[...] You are never victims of natural disasters, though it may seem that you are, for you have your hand in forming them. [...]

The “victims” choose to participate in those conditions at spiritual, psychological, and biological levels. [...]

That identification often brings about in death — but not always — an added acceleration of consciousness, and involves such individuals in a kind of “group death experience,” where all of the victims more or less embark into another level of reality “at the same time.”

Individually, each “victim” was to one extent or another a “victim” of apathy, despair, or hopelessness, which automatically lowered bodily defenses.

[...] Yet, though each victim in an epidemic may die his or her own death, that death becomes part of a mass social protest. [...]

She had wanted to leave her job for another one but was afraid of taking the step, so she created circumstances in which the decision was seemingly taken out of her hands; it would appear as if she were the victim of unfeeling co-workers, jealous and misunderstanding, and a boss who would not stand up for her.

(Pause at 9:42.) Now she understood that she was not a victim but the originator of those conditions. [...]

You see perhaps havoc within the physical field, and this is indeed to be faced and dealt with, and set straight, as aid is given to the victims of a hurricane. [...]

[...] And if a crime is to be assigned in humanity’s terms, often the victim is as guilty as the murderer, in basic terms, in terms of guilt that no court can weigh.

[...] I chose such an example because more than one person would have to be involved — the victim and the robber. [...]

[...] On basic levels your convictions will be quite similar, but one will see himself as the victim and one as the aggressor — that is, each of you will react differently to the same set of beliefs. [...]

[...] (Whispering, and dryly:) For surely flies are the victims of such nefarious webby splendors. [...]

[...] The cause of schizophrenia is unknown, and the victim usually ends up hospitalized because of the severity of symptoms, which can include motor malfunctions, perceptual distortions involving hallucinations and delusions, strange behavior, and a withdrawal from reality. [...]

[...] It would relieve the minds of families and friends, however, if they understood that the individual involved did not “fall prey” to the disease, and that he or she was not a victim in usual terms.

[...] You do not help ulcer victims by having them avoid certain foods. [...]

(Pause.) A modern Western physician — granted, with the greatest discomfiture — will inform his patient that he is about to die, impressing upon him that his situation is hopeless, and yet will react with scorn and loathing when he reads that a voodoo practitioner has put a curse upon some innocent victim.

Now: Your doctors are also the victims of their own belief system, in other words.