“Seth material” search engine (Jane Roberts)

[...] It was also the reason why he suggested beginning a session earlier (this evening at supper time), though he did not know this; and in any case what he suggested, on regular terms, was not really what he wanted.

[...] The personalities behind the people that you paint now run about that room of yours, and you try to put them into your paintings, and to make yourself strong enough to contain their reality, and you feel that Ruburt does not understand this. You do not understand all of it, but you feel the pressure of their reality, that wants to be expressed.

[...] The spontaneous self had risen up against what it considered the rigidity of beginning a session at a particular moment. [...]

[...] If they took twice the time you would still be very well off for what you get out of them. [...]

[...] (Long pause.) This reality is a basic part of your present existence, and simply represents a dimension of actuality that the ego cannot, by its nature, admit.

[...] It is of course itself observed by the inner ego, which has managed to maintain its position securely within subjective reality, where it has a wider though somewhat less intense viewpoint.

[...] Very loosely speaking, cellular consciousness is to the inner self what the subconscious is to the outer ego. [...]

[...] She had a vague idea of what she had said. [...]

I hope you see what I have done here. [...] This is what I mean by fifth dimension. [...]

[...] What else could consciousness do? What could mine do? [...]

“What did it feel like? What do you think about it?”

[...] Almost from the beginning, however, I did anticipate what the board was going to “say,” and the poem is as valid as any strictly factual statement I could make about those sessions — if not more so.

[...] Ruburt is beginning to hold a more “realistic” picture of how overall reality works. [...]

[...] You did that apart from what you had to do in school as a boy. [...]

[...] As I have said often, evidence of clairvoyance, telepathy, or whatever, are not eccentric, isolated instances occurring in man’s experience, but are representative of natural patterns of everyday behavior that become invisible in your world because of the official picture of behavior and reality.

[...] It represents a certain state of consciousness — an in-between threshold dimension of awareness, in which the imagination and the senses are almost caught in the act of putting an object together, or of bringing the world into a sensed reality, brand-new, from the realm of the inner mind: a very evocative state of consciousness, and one that as I believe Ruburt mentioned, you could also use in connection with faces.

(Now, I’d instantly begun to wonder, what other kinds of matter could there be? [...]

(Pause.) Units of consciousness do help form different kinds of physical realities—as indeed Ruburt has himself hinted in some of his poetry. [...]

Nothing in the universe is ever lost, or mislaid, or wasted, so the energy of your own thoughts, while they are still your own thoughts, helps to form the natural attributes of physical realities that you do not perceive. [...]

[...] “Look at what I can do.” [...] I stressed that it was a very important step, and that maybe soon I could take apart Personal Reality, as I had suggested doing some weeks ago, so that she could read it page by page. [...]

[...] When Lynne came in to take her blood pressure, Jane showed her what new things she could do with her hands. [...]

[...] What rot, I said. [...]

[...] I wanted to go over some of the past sessions in this group with her, but we never did get to it, what with cigarettes, people coming in, my reading her letters from a fan and Steve Blumenthal, and so forth. [...] It seems that now literally we don’t have time in an afternoon to do half of what we’d like to—it’s like going to work and trying hard to get everything done before it’s time to go home. [...]

(Long pause.) The idea of rereading Personal Reality is an excellent one. [...]

[...] I read her Maude’s letter, and her article in Reality Change, saying we’d have to work out a response. [...]

[...] What you think of as disease —

[...] I saw what she meant.

[...] You can choose to believe me, and to act upon what I tell you, or you can choose to ignore the implications of what I say. [...]

[...] And despite your joint negativism, and your joint distrust of improvements, and your joint insistence upon ignoring any improvements noted by Ruburt as ludicrously insignificant in the face of what was needed—in spite of all of that, the body has kept up its own struggle.

(Jane demonstrated what Seth meant.)

[...] In the body’s reality, for example, today’s improvements are quite momentous—but your joint attitudes in the past put the body’s efforts down.

[...] You end up, then, with a consensus, generally speaking, as to what a reasonable picture of agreed-upon reality is. [...]

[...] It is amazingly resilient, in that according to the belief structures of any given historical period, it can orient itself along the lines of those beliefs, using all of its reasoning abilities to bring such a world picture into focus, collecting data that agree, and rejecting what does not.

You get what you concentrate upon, and your beliefs are largely responsible for those areas in which you concentrate.

I am not an artist, but I know what I like as much as anyone else does.

[...] “When I saw what time it was, I almost didn’t want to do it—but I still wanted to try, no matter what.” [...]

(Long pause.) There are organizations, patterns that people try out throughout their lives, changing often from one to the other, interpreting and therefore of course experiencing reality through many different casts. [...]

[...] Help over this present period will let you see what I mean in a clearer light—but the thrust of your joint motions is upward. [...]

[...] “But what we got is a lot better than nothing. [...]

Now what does youth mean to many? [...] Certainly the young are usually poor, rather than rich, and what is best to shock a complacent mind out of its complacency—its feared complacency? [...]

[...] I am now caught up with Seth’s work, except for whatever may lie ahead with Mass Reality—but we regard that as current work, still in progress, of course. [...]

[...] Besides books both have in the works of Jane’s, what other reasons could have caused them to decide on almost simultaneous visits, we wonder....)

[...] He is slightly contemptuous of it, while liking what it can buy. [...]

[...] “Well, I guess he’s gotten turned on by what you just read,” she said now—for now she felt that Seth was ready to come through. [...]

[...] The contrast represented his own interpretation of his private reality, of course—yet they also represent the main issues involved right now in your society at large. [...]

[...] What you have learned seems as nothing, because you forget how your attitudes changed. [...]

When you ask why you did not understand when you were young what you know now, you are ignoring the validity of your own past to some extent, and denying the accomplishments that have resulted—because it seems that you should now be much further on, so that you create a kind of artificial self who began where you are now, and with whom it seems you can never catch up. [...]

[...] We tried to use it, since we could not deny it, nor did I go against it, since Ruburt’s abilities are what I have to work with and through, beside of course my own. [...]

(There were questions, but it seemed the above data would give Jane what information she needed for her book, etc.

[...] If you want to think in terms of guides, in quotes “angels,” then you have the reality behind those terms. [...]

(“We’ll take the break and see what happens.”

Crises such as this provide spotlighted views of reality, in which what has been hidden is suddenly only too apparent. [...]

[...] Some quite frankly prefer to die in what others would consider to be the most dire circumstances — swept away by the raging waves of an ocean, or crushed in an earthquake, or battered by the winds of a hurricane.

For many people, a natural calamity provides their first personal experience with the realities of creaturehood’s connection with the planet. [...]

[...] City government was suddenly confronted with a reality that had little to do with conference rooms. [...]

And what about the Instream tests? First of all, I kept waiting to hear what Dr. Instream thought about my two out-of-body episodes. [...] If these didn’t convince him that something was going on, I didn’t see what would!

[...] In The New York Times test, Rob himself didn’t know what was on the test object. He didn’t always know what the test object was, in any case, and sometimes he didn’t even know that a test would be held! [...]

[...] (This never happened, incidentally, though the impressions given were not always as specific as we would have liked.) Actually I didn’t care what was in the envelopes—I just wanted to know if Seth could tell us, and I wanted him to be absolutely right each time. [...]

[...] But what a crazy way to put it.”

[...] “She was, what do you call it, a pathological liar....” [...] At the same time, it seemed obvious that these memories surfacing represented a therapeutic instance of what Seth had said would happen: memories bubbling to the surface where they could be examined and defused, instead of being kept repressed in the past. [...]

[...] What a concept, I thought, speculating briefly about the untold damage it must have done to millions of people over the centuries. My first thought after the first question’s answer had been that it must be excised from Ruburt’s character, or at least that its beliefs must be changed so much that it becomes unrecognizable compared to what it is now. [...]

(9:01.) Ruburt’s intuitions, his nature, his creative abilities, and his intellect, have led him into a study of the nature of reality, as, again, he sought to find a larger framework of reference. [...]

[...] He could not be satisfied with an answer like, “That is what life is,” or with a simplistic denouncement of man’s basic nature. [...]

[...] They try to imagine what death is like. They imagine what it would be like to fall from a wall like Humpty-Dumpty, or to break their necks. [...]

[...] I think that upon awakening in the present, one is much more likely to call a dream “just a dream,” and not assign to it a reality and validity equal to one’s “real” experience in the waking state.

[...] It is natural for a child to be curious about suffering, to want to know what it is, to see it—and by doing so he (or she) learns to avoid the suffering he does not want, to help others avoid suffering that they do not want, and to understand, more importantly, the gradations of emotion and sensation that are his heritage. [...]

[...] I have but one more point to make: Each person’s experience of a painful nature is also registered on the part of what we will call the world’s mind. [...]

[...] You have made your world, and your intellect should help you deal with what you have created. [...] However, I cannot say this too often: You are more than your conscious mind, much more, and the self which you do not admit happens to be the portion of yourself which not only insures your own survival in the physical universe which it has made, but which is also the connective portion of yourself with inner reality. Which is, when all is said and done, the only basic reality; and which also continually enables you to create these camouflage patterns, and which contains knowledge and intuitions and memories which you need in a most desperate manner if you are ever to understand yourselves, and if the race of mankind is ever to evolve to its fullest.

[...] And what he cannot remember consciously he fears, and what he fears he simply denies existence to.

[...] But he says “I will at any moment believe only what I can see, and though I am sure that I saw more at one time, now I can see nothing and so I have no body, since I cannot see it.”

Without knowing what he was doing Ruburt has been developing his inner senses to an almost amazing degree, but naturally he did this unknowingly, pursuing other aims. [...]

[...] But these evidences are not recognized for what they are, attempts being made to the contrary to fit these into the framework of conventional knowledge, where indeed they fit but poorly.

To study the human body from only the physical standpoint, or to consider it as exclusively a physical phenomenon, is to severely limit your perception of it, and of reality as a whole. [...]

[...] It will be forced to recognize the innate ability of all cells for what we may call telepathy, for there will be no other solution in answering many questions.

[...] Much will be said yet to clarify the term telepathy itself, since there are many types, which you should be able to see from what I have said. [...]