“Seth material” search engine (Jane Roberts)

[...] We want our country and the world to benefit from those lessons, but at the same time we’re terribly afraid and concerned that our species won’t learn quickly enough. Jane and I want a sane world, in ordinary terms, and we want the freedom to explore every internal and external facet of that world. We want our world — our living world, the very planet itself — and every life form upon it, to exist in the greatest cooperative spirit possible, so that individually and collectively we can investigate what surely must be a myriad of still-unsuspected interior and exterior challenges.

[...] And so the entire country — indeed, the whole world — waits to see what will happen at Three Mile Island,² a place not far at all south of where I comfortably sit writing these notes.

The Jonestown people thought that the world was against them, particularly the establishment, and the government of the country. [...]

The scientific elite could of course present a probability in which a world was created [where] the common man could have little knowledge of its workings. [...]

For the worlds are so composed that each one is a part of each other one, and there is no disconnecting. There is no place or space, psychological, psychic, where those worlds exist apart from each other, so you cannot say that one is more highly evolved than another.

(The second game of the World Series started at 8:30 — I think — tonight, although I hardly glanced at it on television as we made ready for the session; the set went off after the first [scoreless] inning anyhow. [...]

[...] He puts his sciences and religions, his languages, together in multitudinous ways, but there must always be a translation of inner information outward to the world of sense. [...]

[...] It has to be broken down, particularly to a time frame, and then into concepts that can take advantage of the world view that is held in your culture. [...]

The point is that all of the world’s problems also represent great challenges. [...] The world needs every hand and eye, and cries out for expression of love and caring. [...]

[...] In a certain sense, the energy of each individual does keep the world going, and to commit suicide is to refuse a basic, cooperative venture.

It is also true that persons in ordinary good health who often contemplate suicide have already closed themselves away from the world to an important extent. [...]

Many depressives concentrate almost devotedly upon the miseries of the world — the probable disasters that could bring about its end. [...]

[...] You have not felt that you manipulated well in physical reality, in the world as it is, and to some extent you hated both the world and yourself for this. So you think that the world does not want you to succeed, and that the world, or the establishment, is out to get you. Instead you are afraid that regardless of their opinion, you cannot (underlined) succeed at all in the world as it is.

You project your feelings upon the world and take it for granted that the world is what your feelings say it is. [...] You think of yourself as someone who tries to deal directly with the world through experience.

([Sue:] “I asked for solutions to this in the dream state, and got a lot of World War II stuff. [...]

Your father cut out his own world, you felt, in his house and in the wilderness, comparatively speaking, but at the same time because you feared him so you did not really feel he wanted you to do the same no matter what he said—because to prove yourself a better man would automatically destroy him.

It is in its way perfectly all right to be frightened of the world. (Almost with a laugh:) Under certain conditions it may be a mark of sanity—but it is highly self-defeating to put yourself in a position where you cannot go out into the world—or more importantly, where you cannot navigate as a creature.

(10:03.) Ruburt thinks it is beneath him to be frightened of the world, so it is easier to pretend you cannot go out in it than to feel you are a coward—which in your society is the interpretation placed upon such feelings. [...] But as private people, and as creatures, you must value your freedom of motion, and your connections with the natural world of the seasons.

Ruburt does not need to feel that he would naturally, left alone, go out into the world, into the arena, and convince the world of our ideas, or think that with his energy unimpeded that would be part of his natural mission. [...]

[...] He must show that for all of his youth he is world-weary, not easily taken in, that he is objective—and only then can he allow his creative abilities to flow. [...]

[...] (Long pause.) The larger facts about psychological reality, for example, cannot be fitted to the world’s definitions. [...] Translations and dramatizations that serve to give you glimpses of psychological structures whose very natures do not fit the facts of the world (all intently. [...]

(Long pause.) You are in the position of living in the ordinary world, while sensing those other fields of actuality in which that world has its existence. [...]

You have a true or false world in that regard, and a relatively very flat psychological view of identity. [...]

[...] In the first place, as you are learning, your world accepts as valid that portion of an event that can show itself within your recognized time and space coordinates. [...]

Also, Jane has long since completed The World View of Paul Cezanne: A Psychic Interpretation, which was published in 1977; and she’s finished The Afterdeath Journal of an American Philosopher: The World View of William James — both books growing out of the world-view material given by Seth in “Unknown” Reality.

“This is our main message to the world, and this is the next line in man’s conceptual development, which will make itself felt in all fields, and in psychiatry perhaps as much as any.”

[...] It should be obvious that the two volumes of “Unknown” Reality are further ramifications of that thesis, for here Seth shows us the usually invisible psychological dimensions that underlie the known world. [...]

[...] Jane finished her Psychic Politics, and began some new poetry and world-view material. [...]

[...] It involved her flying, material about the world—newscasts—and her rediscovery of some beautiful objects, including a sofa, that may have been hers before. To me all these activities meant that she was preparing to return to the everyday world of activity. [...]

[...] I do not mean by the term “rarefied atmosphere” that you live in a world superior to other people’s—only that our work is, in those terms, uncommon, highly original, and in many ways mysterious—for it confounds many of the conventionalized concepts of the daily world in which you live.

[...] Many readers yearn to play some part in that world. [...]

[...] They want to be able to change the world for the better to whatever extent possible. [...]

(As I drove east on Water Street, heading for the center of Elmira, Jane exclaimed again and again over the new beauty she was discovering in her world. [...] For all the while she was having the most profound group of experiences in seeing, feeling, and knowing the ordinary physical world about her.

“Then, between one moment and the next, the world literally changed for me. [...] It’s like the old world but infinitely richer, more ‘now,’ built better, and with much greater depth.

Ruburt has allowed a portion of his this-life consciousness to go off on a tangent, so to speak, on another path into another system of actuality (i.e., into his psychic library). His life there is as valid as his existence in your world. [...] It does not intrude upon the world that he knows, but enriches it.

[...] It is one thing to be theoretically convinced that other worlds exist, and to take a certain comfort and joy from the idea. It is quite another thing to find yourself in such an environment, and to feel the worlds coincide. [...]

[...] You began to accumulate some ideas of a different nature, wondering more about your responsibilities to the world as adults, wondering how “useful” art should be in the world. [...]

[...] The whole nature of your independent and joint creativity involved a retreat from the world that you both enjoyed, followed by, in the case of books, an expression in the world—in which, however, the books appeared in your stead: a way of life that involved usual publicity—lectures and so forth—seemed to threaten that kind of existence to Ruburt, in which he feared expression itself would be diverted, simplified, so that the message that finally did get through would not be the same message at all as the original one. [...]

(3:33.) The harder you try, therefore, to force your artistic nature into the public system of beliefs, to teach it how to service cars, for example (intently), or to apply itself to the mechanical world, the more it resists, refuses the suitable apparel or turns it into private apparel—that is, it asserts its private self. [...]

[...] He thought, for example, of his own pajamas that he wears now instead of the jeans he wore before, and it seemed to him that in all his strivings he had in one way or another also acted like your friend whose jeans kept turning into the Turkish towel: he had been trying to protect an important way of relating to the world, or to protect a way of life. [...]

[...] Again, you cannot be afraid of the opinions of the world unless you value its opinions above your own. [...] Ruburt suddenly realizes that in basic ways he does not respect the opinions of the world. [...] When you are not challenging the world’s concepts there is hardly any problem.

None of this ever had to do with Ruburt privately, but with Ruburt and his contact with the world. [...] The question was how these could be related to the world, how people would interpret or misinterpret, or how he would be regarded—for he took it for granted that anyone offering revolutionary ideas would be punished or ostracized.

[...] Think what you want but don’t make the mistake of telling the rest of the world. [...]

Their ideas ruled the world. [...]

[...] In any case, magic is everywhere in the operation of your body, and in the operation of the world.

[...] That is, the construction of your body and the construction of a world (pause) are produced with the greatest combination of order and spontaneity — an order and spontaneity that seems hidden rather than apparent (all intently).

The same hidden ability that promotes your body’s health and vitality also fulfills and preserves the world in general. [...]

[...] Instead, of course, your intellectual abilities are supported and promoted by that inner mixture of spontaneity and order that so magically combine to form both your reality and the reality of the world.

[...] The awakening mentioned earlier, then, found man rousing from his initial “dreaming condition,” faced suddenly with the need for action in a world of space and time, a world in which choices became inevitable, a world in which he must choose among probable actions—and from an infinite variety of those choose which events he would physically actualize. [...]

[...] (Pause.) The emergence of action within a time scheme is actually one of the most important developments connected with the beginning of your world.

(9:17.) Each species is endowed also, by virtue of the units of consciousness that compose it, with an overall inner picture of the condition of each other species (pause), and further characterized by basic impulses so that it is guided toward choices that best fulfill its own potentials for development while adding to the overall good of the entire world consciousness. [...]

[...] Those serve to organize individual action in a world where an infinite number of probable roads are open—and here again, private impulses are basically meant to guide each individual toward avenues of expression and probable activities suited best to his or her development. [...]

[...] Generally speaking, for the purposes of this discussion, there are two kinds of education — one focused toward teaching the child to deal with the natural world, and one focused toward teaching the child how to deal with the cultural world. [...]

[...] He is giving it a different picture of the world, and he is doing that because he has finally changed many of his old beliefs.

[...] 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.

He was also convinced — as you were — that you both needed protection from the world. [...]

(A one-minute pause at 10:14.) Give us a moment… On any given day the events of your private lives fit within the larger pattern of world events, in which they have their context. On any given night the intimate events of your dream lives also exist in the greater context of the world’s dreams — in which they have their reality.

Jung’s collective unconscious was an attempt to give your world its psychological roots, but Jung¹ could not perceive the clarity, organization, and deeper context in which that collective unconscious has its own existence. Reality as Framework 2 is organized in a different fashion than it is in the Framework 1 world, and the processes of reasoning are far quicker. [...]

[...] You constantly process those data that come to you in your private life, and that information includes bulletins from all over the world, through your news broadcasts and so forth.

[...] The action of the inner ego within the wider sphere of Framework 2 explains many events and seeming coincidences that otherwise seem to make no sense within your world. [...]

[...] Ruburt did not come to his recognition of the world’s mental source through reasoning. [...]

[...] Other species have a hand in this also, however, and in one way or another all of you direct the activity of the physical body of the world in much the same way that you [each] direct your own bodily behavior.

Reasoning by itself can only deal with deductions made about the known world. [...]

[...] However, the constant activity between Frameworks 1 and 2 is constantly apparent in the very existence of your world, and in the relationships involving your imagination, feelings, and beliefs, and those private and shared events that compose your experience.

(Long pause.) As creative people, and as certain kinds of creative people —not being audience performers as musicians, for example—you deal with the creative construction of artistic worlds in which as your friend (painter) William Alexander would say, you are the master magician perhaps—but it is your world primarily, created according to your vision. [...]

He writes because he wants to create a unique world, one in which during the act of creation as a creator he is in charge, and yet while he is in charge he is in contact with a certain magic of creativity that gives him experience with greater realms of being. People of that nature have very private ways, and to some extent now those ways involve a deliberate (long pause) repudiation of the ordinary world—not that they need to stop relating to it, but that they must momentarily forget it in light of another vision. [...]

I do not mean to make derogatory statements concerning your social world. [...] We are not speaking to the mass world, and television is set up for the mass audience, for the other-directed part of people. [...]

[...] At the same time those same worldly concerns led him to wonder about the validity of his own “messages”—and how responsible he was to the world for them—so the symptoms also served to give him a greater sense of caution, to temper creativity, for all the reasons stated in the Sinful-Self material. [...]

[...] The mass condition of the world, and the situation of each individual in it, is the materialization of man’s progress as he forms his world.

[...] Now it flows into what you are as a physical being and materializes you in the world of seasons, space, flesh, and time. Its source, however, is quite independent of the world that you know.

Within this framework you have full freedom to create your experience, your personal life in all of its aspects, the living picture of the world. Your personal life, and to some extent your individual living experience, help create the world as it is known in your time.

[...] Jane and I found ourselves experiencing a drastic new world, and although Seth hasn’t said so yet, I believe that to be one of the reasons we stayed. [...]

If you are in a world not yours, with your consciousness drifting, you are in free gear, so to speak, your feelings and thoughts flowing into experience. [...] The world may seem topsy-turvy. [...]

(Pause.) In your world you travel from one country to another, and you do not expect them to be all alike. Instead, you visit various parts of the world precisely because of the differences among them — so all out-of-body-journeys do not lead to the same locale.

You must remember that the objective world also is a projection from the psyche.² Because you focus in it primarily, you understand its rules well enough to get along. A trip in the physical world merely represents the decision to walk or to choose a particular kind of vehicle — a car will not carry you across the ocean, so you take a ship or a plane. [...]

[...] This simply means that there is not enough energy connected with the idea to propel it outward into the world of physical experience as an objective mass-experienced event.

[...] The greater portions of it are concerned with the inner world, and as data reaches it from the inner world, so can these portions of the subconscious reach far into the inner world itself…

The inner senses are capable of expansion and of focus in a way unknown to the outer ones, and the inner world, of course, is a part of all realities. It is not so much that it exists simultaneously with the outer world, as that it forms the outer world and exists in it also.

The inner senses, then, deliver data from the inner world of reality to the body. The outer senses deliver data from the outside world of camouflage to the body. [...]

Camouflage patterns do, of course, also belong to the inner world, since they are formed from the stuff of the universe by mental enzymes, which have a chemical reaction on your plane. [...] Mental enzymes are actually the property of the inner world, representing the conversion of vitality into camouflage data which is then interpreted by the physical senses. [...]