“Seth material” search engine (Jane Roberts)

[...] To be carried along, each of you must be very sure of yourself. To allow yourself what is now, in your terms, a luxury of passivity, you must have confidence in the nature of your own reality and strength. [...]

[...] And so you are in the process of reuniting yourself, and discovering what the word “humanity” means. [...]

[...] If you consider yourself a mental being only, however, you will not feel alive in the flesh, but separated from it. Think of yourself as a physical creature now. [...]

(Smile:) I am quite aware of the distorted religious connections made here: Die to yourself and you will be reborn; you will not kill yourself. [...]

[...] Others will be your own private interpretation of yourself in flesh. [...] Under LSD therapy you expect a drastic reaction and are told to prepare yourself. [...]

[...] You will exist when your body is dead, but practically speaking, you will always be working through an image of yourself.

“If, on the other hand, under the same circumstances, you stop yourself and say gently to yourself, ‘He will begin to feel better now, or his drinking is temporary, and there is indeed hope here,’ then you have given him aid, for the suggestions will at least represent some small telepathic ammunition to help fight off the war of despondency.

“You have been examining others, rather than yourself. [...] For example, if others seem deceitful to you, it is because you deceive yourself, and then project this outward upon others.

[...] If you want to know what you think of yourself, then ask yourself what you think of others, and you will find your answer.

[...] The recognition of the truth about the self simply means that you must first discover what you think about yourself, subconsciously. [...] If it is a poor one, recognize it as only the opinion you have held of yourself and not as an absolute state.”

[...] (Long pause.) You lose contact with yourself to whatever extent as you compare yourself to others, and therefore your own work can escape you, again, and the contour of your own experience. [...]

[...] At times you expect from yourself a kind of accomplishment that the first kind of artist might produce, without any due regard for the fact that you are your own person, that you possessed a love of words as well, that you had excellent critical capacities. [...]

[...] You should always address yourself to the natural person, and when Ruburt becomes confused about images, it is because he is relating himself to other composite versions that he thinks he should live up to. [...]

When you berate yourself for your sins, then you do not realize what joy is. [...]

[...] There is a change that you have set for yourself and you have set up your own equation—and those in the class who are in both groups have their own equations—and in solving the emotional equations, you end up with spiritual clues. [...]

[...] And that, “at least in this room you can allow yourself this freedom.”)

[...] But my essays I want delivered from the inner portion of yourself—that is composed of intuition and intellect. [...]

[...] You really had no use for me or for yourself, while we were together,” she said. “You hated yourself but you couldn’t stay away from me.”

[...] “Now, I get the messages and you have to write them down, whereas before you had the ancient records and made the copies yourself. [...]

You have always wanted, in this life, to express yourself emotionally in that fashion. [...]

[...] Stop telling yourself that you do not know yourself.

If, however, you learn to know yourself better in daily life to become more fully aware even of your earthly life, then you will indeed receive other information that hints of a deeper, more supportive reality, in which physical existence rests. You will find yourself having experiences that do not fit recognized facts. [...]

[...] You could have done conventionally well, with portraits, and with other kinds of paintings, with your technical knowledge, but as you learned more you kept trying to put more into your paintings, ever demanding more of yourself and of the art, and forcing upon yourself a kind of growth and development that in a way became larger than the art itself—so that the art, you felt, could never be adequate as an expression of the inner realities of which you became more and more certain.

[...] Whenever you feel that you have not used your abilities fully, you are doing two things: you are disapproving of yourself as you are, taking it for granted that you have gone astray in an important fashion, and you are also projecting that disapproval and “error” into the future.

The belief is that if you frighten yourself badly enough through imagined projections and imagination, you will be frightened enough to change—but the nation or the individual following that method does not change for the better, but compounds the original condition, concentrates upon it until it looms larger than before. [...]

It is foolish to say “Why does it take so much time to learn?” For each learning process is highly unique, and contains within it particular achievements that you yourself want; and these achievements not only rise above the difficulties, but in the greater view the steps are seen as steps “upward”—the individualized problems understood as the same kind of challenges you might set for yourself to conquer in a painting, or as part of the entire creative process.

[...] You (RFB) proved to yourself that your art could support you when you were young. [...]

You have your existence now as yourself. [...]

Each problem set is solved, for yourself, and the solutions become a part of racial knowledge. [...]

If you believe that hate is wrong and evil, and then find yourself hating someone, you may try to inhibit the emotion or turn it against yourself — raging against yourself rather than another. [...]

[...] You try to hide such thoughts from yourself. [...] Even if you find yourself hating the symbolic enemy, you will also be aware of a deep attraction.

[...] You do not love someone simply because you associate portions of yourself with another. [...]

[...] This applies to anyone, so if I look at you consider yourself the symbol of everyman. [...] You either take the time and the effort to look into yourself or you do not. [...]

[...] When you are ready to look inward you will rid yourself of the symptoms. [...]

[...] I dare you, Jesuit, to look into yourself. [...]

[...] Wouldn’t feel the need to punish yourself ... [...]

[...] You are having your physical problems because you are trying to leap over these limitations—that is, your body is saying “Stop taking sides with yourself, or rather against yourself.” Your spontaneity is more than able to bridge such gaps, but often you will disapprove of it, if its suggestions go counter to negative ones concerning time that you have already given yourself.

[...] At one time or another you do not agree, or approve, of either set, and so you are always berating yourself about being different than you are.

[...] There is nothing wrong, certainly, and much pleasure, in taking care of your establishment—but not because you must prove something to yourself or to others.

You cannot examine reality without examining yourself, in other words. You cannot hold encounters with All That Is apart from yourself, and you cannot separate yourself from your experience. [...] Then discover yourself.

[...] You must, however, believe that it is, put yourself in a position to receive it by looking inward and remaining open to your intuitions, and most important, by desiring to receive it.

[...] But this transformation is not as apparent to the one part of yourself that you are pleased to recognize, and therefore it seems as if this transformation is carried on by someone even more distant and alien than the unrecognized part of yourself that breathes.

[...] When you cross a room you are forced to admit that you have caused yourself to cross the room, even though consciously you have no idea of willing the muscles to move or of stimulating one muscle or another; and yet even there, though you admit these things, you do not believe them. [...] How much easier it would be to admit freely and wholeheartedly the simple fact that you are not consciously aware of important vital parts of yourself, and that you are more than you know you are.

You, or the part of you that you are pleased to call yourself, refuse to admit as part of yourself the “I” that is aware of every breath you breathe, every move you make, and every dream that you dream. [...]

[...] 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. [...]

[...] It is of the utmost importance, however, that you understand the power and directing nature of your conscious mind, for otherwise you will believe yourself to be forever at the mercy of conditions and situations over which you feel you have no control.

[...] The experience was to inform you emotionally and spiritually of the great meaning of each individual, portray the lovely brilliance that is within each human being, and let you know that the integrity of the self and the soul exists beyond the possibility of annihilation, as you yourself will continue to exist regardless of which path you choose to take — dying within two years, or living physically on for many more. [...]

[...] You chose the set of conditions that you did because in past existences you were so terrified of death that you tried to hide its knowledge from yourself, and this time you placed it in the forefront of your attention.

[...] Others of you allow yourself the freedom to follow me. [...] I want you to use the energy behind the voice to remind yourself of your own energy. [...] I want you to feel within yourself your own abilities and energy and power. [...]

[...] As long as you believe your environment to be objective and independent of yourself, then to a large extent you feel powerless to change it, to see beyond it, or to imagine other alternatives that may be less apparent. [...]

[...] Chairs and tables, the ceilings and the floors, may seem very real and solid — quite permanent — while you by contrast may feel yourself to be highly vulnerable, caught in a moment between birth and extinction. [...]

[...] It is a personal god because this god represents the part of that which is, which is yourself, you see. [...] The part of you that is formed from All That Is, is this god; is aware of all your needs because god is also, in this respect, yourself. [...]

[...] Pretend that in an exploration during a projection you found yourself beside a tree. [...]

Now: In your time scheme you see yourself at a certain age, within a given set of circumstances. [...]

[...] You have not been facing yourself and you are trying to substitute another for the part of yourself that you will not face. [...]

[...] You laugh at yourself, and then think that this means that you do not have to take yourself seriously.

[...] The dream told him that he had agreed to deaden himself to a certain extent, and that he did not think deadening yourself would be painful. [...] He discovered that trying to deaden yourself is quite painful.

I have given information on this before, but you settled upon the idea of work, as you think of it, because it was the only way at the time that you could justify art to yourself. [...]

The dream initiated your pendulum work on inspiration, for to Ruburt to deaden yourself is to deaden inspiration, which to him is the quickness of life. [...]