“Seth material” search engine (Jane Roberts)

First of all, many of your correspondents’ “predicaments” appear particularly disheartening, upsetting, or otherwise psychologically incomprehensible because your general (underlined) belief systems are not flexible enough, and do not reflect many important issues concerning human behavior, motivation, emotion or feeling.

Their definitions in fact squeeze human motivation into an impossibly small tube of action. (Long pause.) When that tube of motivation is all squeezed out, the tube is supposed to then become empty. The wide range of actual human experience is far too great for such small packaging. The belief in the struggle for survival so super-pervades that anything but the most competitive, determined, super-valiant, compulsive desire to hold onto life appears to be cowardly, a cop-out, at best an unexplainable, erratic, unnatural response to life’s conditions.

They may even seek the experience in order to put their own lives in a different, larger perspective, many such people are not fully aware of such decisions, and so many face-saving psychological devices are used by the individual, and certainly by society, to smother the recognition of such unofficial motivation. It may then indeed seem to the individual himself or herself that the health crisis is being thrust upon them, unwanted, despite their own wishes or intents.

(Long pause at 9:12.) Many people, wanting to die, do not seek out illnesses, of course. They may die in their sleep of unexplained heart failure or whatever, or in accidents. They may seek death out in dangerous pursuits. In the framework of general beliefs, however, the natural desire for death is not included in the list of human motivations. Often such a desire comes naturally and passes naturally several times in a lifetime. The clear recognition of such a psychological feeling alone helps such individuals understand their own positions and intents, but usually the feeling itself is forced to go underground because people are so afraid of it. Such a feeling, recognized, can also serve—as it did serve the woman’s mother—as a critical point of recognition that the desire to die was triggered not so much (long pause) by the feeling of life’s completion as by the fact that the individual had set up too many restrictions in life itself—restrictions that were severely cutting back its own possibilities of value fulfillment, or future effective action. In that kind of a case, the situation can serve to reverse the conditions. The person recognizes the restrictions and changes his or her ways accordingly, opening the doorway not into death but to further life and action in this space and time.