“Seth material” search engine (Jane Roberts)

(10:07.) Now, my fine feathered friend: you never really trusted the verbal expression of feelings, while you trusted the verbal expression of ideas. You were particularly distrustful of the verbal expression of love, tenderness, or devotion. You felt it imperative to verbally express dissatisfaction or disapproval, generally, now—that is how words were used by your parents.

Basically, Ruburt is verbal. Basically, he is highly affectionate. He believes in communicating through words, and he believes particularly in communicating “in a positive manner.” He does not believe in communicating disapproval or aggression. The reasons, as given many times, lie in his background, where it was not safe to express disapproval or aggression. He equates silence with disapproval. He does believe in communicating love verbally and through touch, whether or not sexual feelings specifically are involved.

You would go out of your way not to give such approval, by making a joke or whatever, because you did not believe that verbal communication should be used for such purposes. It made you feel inadequate, fearful of falling into cliches—or worse, trite expressions. It is good that naturally at least Ruburt is given to such expression, though that is not followed through as spontaneously as it could be. Ruburt, however, feels that it is not safe to express disapproval—the opposite of your habit—and so he feels threatened to some extent because your verbal expressions are so often of that nature, even if they are not directed to him, and he inhibits his own expression of any disapproval he feels, or frustrations. Lately he has made an effort to speak out.

Your mother’s verbal expressions were often aggressive tools used against your father—that is, when your mother expressed love to you verbally, the words were so chosen that they became verbal assaults against your father.

[...] The child may think “My teeth are fine, why yell at me to brush them?” Ruburt thinks “What is there that allows you to speak your concern more actively than your love?” He is verbally oriented. [...] I wish I could express my love verbally, but if not, I will express it is this fashion.”

Many parents find it difficult to express love verbally in a positive, open, unabashed manner. [...]

[...] The “secrets” of languages are not to be found, then, in the available sounds, accents, root words or syllables, but in the rhythms between the words; the pauses and hesitations; the flow with which the words are put together, and the unsaid inferences that connect verbal and visual data.

[...] She said that at such times she was “waiting for the material to assemble and translate itself:” Originally it wasn’t verbal at all. [...]

[...] He was, however briefly, involved in a process that enabled him to reach beneath verbal or imagery language.

The kind of knowledge upon which you depend needs verbalization. [...] Even your remembered dreams are often verbalized constructs. [...]

[...] She hardly remembered it, but wrote in her notebook this morning that she knew it involved a new, rather odd kind of perception that she couldn’t verbalize at all. [...]

He could not verbalize it, nor did he have a suitable pattern to contain it. [...]

Initially language had nothing to do with words, and indeed verbal language emerged only when man had lost a portion of his love, forgotten some of his identification with nature, so that he no longer understood its voice to be his also. [...]

I would like to emphasize the difficulty of explaining such a language verbally. [...]

If that language I speak of had been verbal, man never would have said: “The water flows through the valley.” [...]

[...] (Pause.) In following this particular line of development, Ruburt for example will be taught to free inner cognition from the recognized verbal patterns enough so that any future work with speakers manuscripts will not be stereotyped out of all proportion. A recognizable verbal pattern must of course result, but use of the language itself will break up these personal associative processes that cling to recognized language symbols.

[...] The Sumari language in those terms will be used as a method of carrying you further into the nature of inner cognizance, and then allowing you to return again, retranslating what you have learned, not automatically into the stereotyped verbal pattern.

[...] Some method was needed to prevent this translation of inner data from becoming too distorted by the verbal forms that so readily awaited it. [...]

1. Rob should express his love verbally, as well as his concern.

[...] You will no longer translate inner experience with the same automatic glibness into stereotyped verbal patterns of images, but will be far better able to experience it for itself.

[...] By saying the words and opening your perception the meaning becomes clear in a way that cannot be stated in verbal terms, using your recognizable but rigid language pattern; so we will be dealing then with concepts as well as feelings, but seeking them through the use of a new method, and sometimes translating them back and forth for practice.

[...] In a very limited fashion alphabets do the same thing, for once you have accepted certain basic verbal symbols they impose their discipline even upon your thoughts, obviously since you think in words so often.

That is the material I referred to as being not verbal necessarily—carried by the words in other than usual fashions. [...]

[...] (Long pause, head down.) Read that last small group of sessions together, so that the material, both verbal and otherwise, stays with you—and again, you will be feeling the additional reassurance and confidence that comes from your individual and joint triumph, when such episodes are conquered. [...]

Now you can all verbalize better in the language you know than you are doing right now, and it is good for you to put what you know into verbalized terms, so I will be around here. [...]

[...] Now from my own field of reality I focus my attention toward the woman, but the words that she speaks — these words upon the pages — are not initially verbal at all.

Ruburt makes his verbal knowledge available for our use, and quite automatically the two of us together cause the various words that will be spoken. [...]

Those who need verbal messages most, and I am closing my eyes so no one will be offended, those of you who need verbal messages most, are those who have the greatest doubts about their own inner reality and experiences, (to Bette) but beyond that you distrust anyone who seems to have had a better education in this life than your own, and it is discrimination. [...]

(After break, to Bette.) Now for a cousin of Richelieu in the 18th-century France you put up some struggle pretending that you do not understand what you like to think of as intellectual discussions, and you make a great fight against what you like to think of as verbalization, and you pretend to yourself that you do not understand what I am saying when I am saying it. [...]

[...] You think: “I am frank, I am earthy, I am one of the common stock; I do not understand this high verbalized chatter. [...]

[...] What’s so strange about it, I guess, is that I don’t seem able to verbally put my fingers on it.” [...]

[...] Trying to make all this verbal is very difficult.”

[...] Now you cannot verbalize what I am or what happens in this room, but then, you cannot verbalize what you are or what happens within yourself or within your mind. [...]

[...] You cannot explain verbally what you feel. [...]

[...] You deal with the words physically but your inner self has no need of verbalization. [...]

Verbalization is not a basic method of communication for in quotes “higher” forms of consciousness, nor is it for lower forms of consciousness. It is only at your particular intermediate state that verbalization as such is so important. [...]

[...] It is difficult you see to verbalize this concept. [...]

(Pause at 11:43.) Languages express certain kinds of reality, usually by organizing experience verbally and mentally. [...] If you experienced greater instances of out-of-body consciousness, for example, then your verbal expressions of space and time would automatically change. [...]

[...] That is why it is frequently difficult to remember your dreams in a verbal fashion, or squeeze them back into the expression of usual language. [...]

[...] First of all, it breaks up verbal patterning.⁹ It is composed, however, of sounds and syllables Ruburt has heard before, made up of jumbled Romance languages.¹⁰ These are “foreign” as far as he is concerned. [...]

[...] I can verbalize some answers for you, and I try to do so, but through direct experience and through opening yourselves up you will receive direct knowledge even though you may not be able to verbalize it later. [...]

[...] You also believe that you communicate through writing far better than you do verbally. To Ruburt you often write notes, saying things easily and beautifully that you find difficult verbally because of your belief.

[...] They are given to you through example, verbal communication, and constant telepathic reinforcement. [...]

[...] If your mother reinforced this belief telepathically and verbally through dire pictures of the potential danger involved in street crossing, however, then you would also carry within you that emotional fear, and perhaps entertain imaginative considerations of possible accident.

The trouble is that we must somehow translate the data into terms that we can understand, explaining it verbally or with images—and distortions are bound to result. [...]

A very good sense of rhythm (pause), but a great difficulty in communicating with words, a verbal incapacity. [...]

[...] The verbal facility came easily in song, and so you wandered, singing, from town to town, using for your songs the news that was happening . [...]

In relationships with other people you did very poorly however because of the lack of verbal communication. [...]