“Seth material” search engine (Jane Roberts)

(9:27.) This provides leeway until the conscious mind is able to reason for itself and provide its own value judgments. Later I will discuss greater aspects of the origin of ideas, but for now we will simply speak in terms of this life, the one you know.

The beliefs that you receive, therefore, are your parents’ conceptions of the nature of reality. They are given to you through example, verbal communication, and constant telepathic reinforcement. You receive ideas about the world in general and your relationship to it; and from your parents you are also given concepts of what you are. You pick up their ideas of your own reality.

You may say, “I am overweight because I feel guilty about something in my past.” You may then try to discover what the charged event was, but in such a case your trouble is a belief in guilt itself.

From the earliest stages the child automatically compares its interpretation of reality with its parents’. Since the parents are bigger and stronger and fulfill so many of its needs, it will attempt to bring its experience into line with their expectations and beliefs. While it is generally quite natural for the child to cry or feel “badly” when hurt, this inclination can be carried through belief to such an extent that prolonged feelings of desolation are adopted as definite behavior patterns.

Many such beliefs lie quite within the conscious mind. The grown adult, not used to examining his or her own beliefs, however, may be quite unaware of harboring such an idea. The idea itself is not buried or unconscious. It is simply unexamined.

So one of the most hampering beliefs of all, as earlier mentioned (in the 614th session in Chapter Two, for instance), is the idea that the clues to current behavior are buried and usually inaccessible. This belief itself closes to you the contents of your own conscious mind and prevents you from looking there for the answers that are available.

Few beliefs are intellectual alone. When you are examining the contents of your conscious mind, you must learn, or recognize, the emotional and imaginative connotations that are connected with a given idea. There are various ways of altering the belief by substituting its opposite. One particular method is three-pronged. You generate the emotion opposite the one that arises from the belief you want to change, and you turn your imagination in the opposite direction from the one dictated by the belief. At the same time you consciously assure yourself that the unsatisfactory belief is an idea about reality and not an aspect of reality itself.

(The members of Jane’s ESP class have been putting the ideas in Personal Reality to good use. Strangely, this has made Jane somewhat impatient, since she can only proceed with what Seth has given so far. She finds herself in the odd position of envying future readers, who will be able to go through the finished work and make use of it as a unit.