“Seth material” search engine (Jane Roberts)

Even when social scientists or biologists explore human sexuality, they do so from the framework of sexuality as it appears in your world. [...] These variations appear in your world on only fairly microscopic levels, or in the behavior of other species than your own.

[...] Even in your world, currently speaking, some individuals known as women could father their own children.

In the world of your present experience, sexual differences are less apparent as you reach old age. [...]

[...] [Perhaps], then, you will let your imaginations play upon the usual events of your world, and glimpse at least in part that greater brilliance that illuminates them, so that it leads you intuitively to a feeling for the source of events and the source of your world. [...]

Now: There are sometimes almost insurmountable difficulties involved on my part in trying to explain the origin of your world.

[...] In those terms (pause), your world’s reality stretches back far further than you imagine, and in those terms—you need the qualifications—your ancestors have visited other stars, as your planet has been visited by others. [...]

[...] This chance, no matter how remote it may be, exists in every country in the world that has even one nuclear establishment. [...]

[...] The world as you know it is a picture of your expectations. The world as the race of man knows it is the materialization en masse of your individual expectations. As children come from your physical tissues, so is the world your joint creation.

[...] The world is meant to serve as a reference point. [...] You can change your personal world. [...]

[...] Seth Speaks was published by Prentice-Hall in 1972 and by Amber–Allen Publishing/New World Library in 1994.

In a fashion, you consider the public arena of TV and tours in the same way that Joseph views the world of art galleries, shows, and auctions. [...] In a world in which women are considered passive and the trance largely feminine, you feel that the performance of a session could be too easily misread. [...]

She began to refer to the eccentricities of consciousness in October 1974, following her first conscious experience with her “psychic library,” and a subsequent transcendental experience in which she suddenly began to see, with an astonishing clear vision, the great “model” of each portion of the world about her—each person, each building, each blade of grass, each bird, for example; our ordinary world suddenly appeared quite shabby by contrast. [...]

[...] They are the unstated portion of physical reality, the unmanifest medium in which your world exists. [...]

For the terms of this discussion of the beginning of [your] world, I will deal with known qualities for now—the atoms and molecules. [...]

We will for now, however, confine ourselves to a discussion of consciousness in the beginning of the world, stressing that the first basis of physical life was largely subjective, and that the state of dreaming not only helped shape the consciousness of your species, but also in those terms served to provide a steady source of information to man about his physical environment, and served as an inner web of communication among all species. [...]

[...] It is not just, again, that man does not live by bread alone, but that his life is intimately bound up with his need for creative expression—his need to develop as an individual, and therefore to affect his world. [...]

[...] They gave some protection even from inner spontaneity, so that the inner abilities would be regulated, and they protected him also from any derogatory behavior on the part of his fellow men in the world. [...]

[...] Creative people are not self-destructive, but if they sometimes appear so in the western world, it is because of that division, that artificial barrier. [...]

[...] Physical world is idea construction, as all worlds are.

(“According to Jane, the senses create the physical world. [...]

[...] He often perceived what you would call the products of the imagination as sense data, for example, more or less objectified in the physical world.

[...] They dealt with the physical world through the purposeful use of the imagination, however, in a way now most difficult to understand. [...]

[...] In that world men knew that nature was balanced. [...]

[...] You could not live in your present world of time if your consciousness was as playful, curious, and creative as it was, for [then] time was also experienced far differently.

Both privately and en masse, then, mankind utilizes the dream world as a preliminary working ground. From these “fantasized” realities and probable dream events come all the physically accepted “facts” in your world of true and false.

[...] In waking life you test your ideas in the world of facts. [...]

Probable events, experienced dream-wise, and quite valid in other areas of reality, become, say, false in your world, while the same kind of event, physically actualized, becomes true.

New paragraph: Your wars are fought, lost or won in the dream world first of all, and your physical rendition of history follows the thin line of only one series of probabilities. [...]

[...] “The Seth Material will be published, and you’ll help the world — it’s too much! [...] I mean … well, I’m not some poor deluded idiot with the idea that I can solve the world’s problems. [...]

[...] Seth showed us in the next session that not only animals but all living things had their primary existence in this inner world. [...] Through the sessions, the whole world seemed to come alive.

[...] It maintains constant awareness and the ability to adjust itself in two completely different worlds, so to speak — one in which it meets little resistance in growing upward and one composed of much heavier elements into which it must grow downward. Man needs artifical methods to operate effectively on land or in water, but the so-called unconscious tree manages nicely in two worlds as diverse, certainly, as land and water, and makes itself a part of each.

[...] It is a tree’s contact with the outer world, the tree’s interpreter and, to some degree, the tree’s companion. [...]

For part of him was determined to gain worldly success, and he was always caught between wanting freedom, but he would not pay the price, or wanting worldly success for which he was not willing to pay the price. [...]

She would not admit the fear, but would change the fear to pride, saying to herself that the world was evil, and she would therefore have little to do with it. [...]

She was gentle, and yet displayed a characteristic hauteur, in that she felt that the world was soiled, and so she would come in contact with it as little as possible.

[...] He took great pains in his work, but he was also frightened; and the world confused him and he chattered, again like a squirrel. [...]

Nearing was born into the world just left by James, and he saw the industrial developments that at one time William James had anticipated with such vigor and optimism.

[...] Americans would explore the spiritual world as they pioneered the physical continent.

Emerson, Whitman, to some extent Thoreau—these were men who spoke of self-reliance, either in the natural or the spiritual world, or both. [...]

He became aware of the growing inequalities of government, and again saw in actuality the early industrial world perceived by James. [...]

Ruburt sees the two of you against the world. [...] It is important that you, Joseph, also examine your beliefs honestly in regard to your work and spontaneity, and your relationship with the world.

Those purposes involve each of you and your work, and those methods that you think are necessary to direct your energies “properly,” husband your energy, and protect you from what you think of as a hostile world. [...] He is convinced that he must protect you and himself from any spontaneity not reflected in work, and from the world.

Now both of you have to some extent the false belief that you must protect your abilities against the world and its values, and distractions. [...]

The world is thirsty for whatever intimations of joy and immortality it can get. [...]

(See the considerable world-view material from Jane and from Seth in Volume 2 of “Unknown” Reality. A world view is the body of an individual’s personalized interpretation of the physical universe; emotions are necessarily involved. “Each person has such a world view,” Seth tells us in Session 718, “whether living or dead in your terms, and that ‘living picture’ exists despite time or space. [...]

My history is filled
with kingdoms lost and kingdoms found,
with magic mirrors that open up
into brand-new cosmic maps,
and within my head
glittering worlds are spread
enough to fill
a thousand books.
Multiple vision leads me on
over paths that form
new worlds of fact.

Six months later, on September 5, 1984, Jane was dead — gone to one of those “glittering worlds,” these “new worlds of fact,” that she had told me she knew about and that she so wanted to see.

[...] In spite of my sorrow, I presented a cheerful face to the world; I talked and joked, and did everything I was supposed to do. [...]

[...] Nor is the natural world in any way the result of competitiveness among species. If that were the case you would have no world at all.

[...] We have tried to outline for you many beliefs that undermine your private integrity as individuals, and contribute to the very definite troubles current in the mass world.

[...] It operates above as well, but I am here concerned with the cooperative nature with which value fulfillment endows all units of consciousness within your physical world.

[...] This is my third book.² There would be nothing strange to anyone in any of this if I had been born into your world in a body of my own, in usual terms. [...]

[...] My psychological awareness bridges worlds of which you are consciously aware, and others that seem, at least, to escape your notice. [...]

Man thought once, historically speaking, that there was but one world. [...]

[...] They may appear esoteric or complicated, yet they are not beyond the reach of any person who is determined to understand the nature of the unknown elements of the self, and its greater world.

You are aware of the nonsense connected with artists and poets and so forth—that they are too sensitive for the world, that great talent brings spiritual desolation, and that a man’s genius more often destroys him than fulfills him. Add to that list the belief that the great artist or writer concentrates upon his or her art so intensely and single-mindedly, and single-heartedly, that the focus itself forces the artist or poet to use those abilities to their utmost, or that great genius demands one-sided vision and a denial of the world. [...]

[...] What a shock when he discovered that the world was ignoring what he thought to be his important contribution to mathematics. [...]

[...] Despite himself, however, he was stretching the dimensions of his own consciousness, exercising his consciousness in different directions, expanding the scope of his abilities—and in so doing contributing a small masterpiece to the world. [...]

[...] The concerns of the world, its progress or lack of it, the nature of existence—none of those issues would interfere with such an artistic vision. [...]

It is further inhibited if that sense of responsibility is wedded to solving the problems of the world or of correspondents, or when such an attempt is allowed to tinge any book sessions. I am not here referring to Mass Events, which was indeed directed toward the condition of the world, but to matters—whatever they may be—where Ruburt feels a responsibility on his part (underlined) for me to dictate specific material that might answer questions he thinks scientists or others might have in mind about any given subject matter; for I write from a different viewpoint, and our material is of course not to be dictated in any (pause)important way by the statement of your official knowledge at any given time. [...] It is to present a larger thematic framework, which then can be used to put the world together in a different fashion for those who want to do so. [...]

(At the same time, Jane also liked my concluding material in the notes, regarding the integration of each portion of the personality into one whole, and so thus attaining the freedom to follow any chosen course of action in the world.

[...] Difficulties arise, however, in book dictation on those occasions when he becomes too heavy-handed and worries about the responsibility of helping to solve the world’s problems—about his or my capacities in that regard, and when he considers the possible and various objections that any given subject matter might activate on the part of any given group of people. [...]

[...] Grown into adolescent years, the same offspring are then shocked to discover their parents to be quite human and fallible, and another conviction often takes over: a belief in the inadequacy and inferiority of the older generations, and in the rigidity and callousness of those who run the world.

[...] However, this belief frees them from childish concepts in which older persons were always not only right but infallible, and it gives them the challenge to tackle personal and world problems.

For a while the new adults often feel themselves to be invincible, beyond the boundaries of creaturehood, even; this belief, again, endows them with the strength and energy they need to begin a life for themselves and to form their own mass world. [...]

[...] Using the methods in this book, you should discover the reasons for this belief, for it will prevent you from exerting your own independence and making your own world. [...]

[...] The conscious mind, with its normally considered intellect, is meant to assess the practicality of action within your world. [...] Often at your particular stage of development as a race, these appear first in your world as fiction, art, or so-called pure theory.

In other terms, however — social terms — you have yet to achieve the same kind of spiritual brotherhood possessed by your cells; and so you do not understand that the experience of your world is intimately connected with your own private experience. [...]

[...] The picture of your world is still another.

[...] The picture of the world represents in a greater dimensional fashion the same kind of focus. [...]