Jane Roberts

Jane Roberts
Jane Roberts
Born	(1929-05-08)May 8, 1929 Saratoga Springs, New York, USA
Died	September 5, 1984(1984-09-05) (aged 55)
Occupation	Author
Nationality	American
Alma mater	Skidmore College
Genres	Paranormal
Literary movement	New Age
Notable work(s)	The Seth Material, The Oversoul Seven Trilogy

Jane Roberts (May 8, 1929 – September 5, 1984) was an American author, poet, self-proclaimed psychic and spirit medium, who claimed to channel an energy personality who called himself "Seth". Her publication of the Seth texts, known as the "Seth Material", established her as one of the preeminent figures in the world of paranormal phenomena.^[1][2] The Yale University Library Manuscripts and Archives maintains a collection entitled Jane Roberts Papers (MS 1090), which documents the career and personal life of Jane Roberts, including journals, poetry, correspondence, audio and video recordings and other materials donated after her death by Roberts' husband and other individuals and organizations.^[3]

Early life and career

Roberts was born in a hospital in Albany, New York and grew up in nearby Saratoga Springs, New York. Her parents, Delmer Hubbell Roberts and Marie Burdo, divorced when she was two years old. With her only child, the young Marie then returned to her own parents, and the home that the family had rented for a number of years: half of a double dwelling in a poor neighborhood in Saratoga Springs. Marie had begun experiencing the early stages of rheumatoid arthritis by 1932, but worked as much as possible. Eventually Roberts' grandfather, Joseph Burdo, with whom she shared a deep mystical identification, was unable to support two extra people, and the family had to rely upon public assistance. Roberts' grandmother was killed in an automobile accident in 1936.

The next year, her grandfather moved out of the house. By then Marie was partially incapacitated, and the Welfare Department began to furnish mother and daughter with occasional (and often unreliable) domestic help.^[4] When Marie became a bedridden invalid, it was Jane’s responsibility to take care of her. This included cooking, cleaning, bringing her the bedpan, and getting up in the middle of the night to refuel the stove. Her embittered mother used to tell Jane that she was going to turn on the gas jets in the middle of the night and kill them both. "My mother was a real bitch," Jane said, "but she was an energetic bitch. When my mother attempted suicide for about the fifth time, she took a whole mess of sleeping pills and was in the hospital. I went to the welfare lady and said, 'I can’t take it anymore. I’ve just got to leave.'"^[5] Over and over Marie told Jane that she was no good, that the daughter's birth had caused the mother's illness, that she was disowned and considered no longer her daughter.

The persistent psychological abuse and mistreatment by her mother resulted in the young girl's deep fear of abandonment. Such situations increased Jane's sense of not being safe, yet also reinforced feelings of independence, for she did not have to feel as dependent upon Marie as she might otherwise. Well before she was 10 years old Jane had developed persistent symptoms of colitis. By her early teens she had an overactive thyroid gland. Her vision was poor; she required very strong glasses (which she seldom wore). For most of 1940 and half of 1941 Jane was in a strictly-run Catholic orphanage in Troy, NY while her mother was hospitalized in another city for treatment of her arthritis. Priests came to the house regularly and support was offered to the fatherless family. Jane's initial bonding to the cultural beliefs of religion was very strong to make up for the lack of a loving, nurturing family. However, some of Jane's very early poetry using ideas akin to reincarnation offended one priest, who burned her books on the Fall of Rome.

The 'troublesome' material remained relatively inactive until her curiosity and ability led her to actively challenge those ideas while she was also in a situation where the natural fear of abandonment might be suggested. For a time she was left between belief systems. Jane began working at a variety store in the summer of 1945, when she was 16 years old. It was her first job. That fall she continued on the job after school hours, and on an occasional Saturday. After attending public schools, Jane attended Skidmore College from 1947 to 1950. Roberts' grandfather died when she was age 19. It was a time of severe shock for her. She was beginning to substitute scientific belief for religious belief.^{[3][6][7][8][9]}

Jane had been going with a fellow named Walt at the time, and they decided to go to the west coast by motorcycle to see Jane’s father (who had also come from a broken home). Walt and Jane then married, living together for three years. She "then found out — [while she] was working in a radio factory putting lover-boy Walt through school what everybody else in town knew – [that] he isn't going through school." It was then in February 1954 that Jane first met the former commercial artist Robert F. Butts (born June 20, 1919). The fourth time they met, at a party and never having dated, Jane "just looked at him and said, 'Look, I’m leaving Walt, and I'm going to live by myself or I'm going to live with you, so just let me know."^[5] Jane and Rob married on December 27, 1954.^[10][11]

She wrote in a variety of genres: poetry, short stories, children’s literature, nonfiction, science fiction and fantasy and novels. When she was in her 30s, she and her husband, Robert, began to record what she said were messages from a personality named "Seth", and she wrote several books about the experience.

Seth Material

In late 1963, Roberts and Butts, living in the Elmira, New York area, experimented with a Ouija board as part of Roberts' research for a book on extra-sensory perception.^[12] According to Roberts and Butts, on December 2, 1963 they began to receive coherent messages from a male personality who eventually identified himself as Seth. Soon after, Roberts reported that she was hearing the messages in her head. She began to dictate the messages instead of using the Ouija board, and she eventually abandoned the board.

Roberts described the process of writing the Seth books as entering a trance state. She said Seth would assume control of her body and speak through her, while her husband wrote down the words she spoke. They referred to such episodes as "readings" or "sessions".^[13]

Roberts also purportedly channeled the world views of several other people,^[1] including the philosopher William James,^[14] Rembrandt, and the Impressionist painter Paul Cézanne,^[1][15] through a process she described as using a typewriter to write "automatically."^[16][17][18]

For 21 years until Roberts' death in 1984 (with a one-year hiatus due to her final illness), Roberts held regular trance sessions in which she spoke on behalf of Seth.^[19] Butts served as stenographer, taking the messages down in home-made shorthand, and having others on occasion make recording of some sessions.^[20] The messages from Seth channeled through Roberts consisted mostly of monologues on a wide variety of topics.^[21] They were published by Prentice-Hall under the collective title Seth Material.

Over the years, hundreds of people witnessed Seth speaking. Some went to the ESP classes Roberts held (Tuesday and some Thursday nights, Sept. 1967– Feb. 1975)^[22] for an evening, others attended for longer periods. Outside of the class structure, Roberts gave many personal Seth sessions to various individuals who had written her, asking for help. She never charged for those sessions; however, at some point she did charge $2.50 to $3.50 per ESP class of 5 to 40 people. When the books began to sell in sufficient numbers, she dropped that fee.^[5][23] Book sessions were almost always private, held on Monday and Wednesday evenings without witnesses from 1967 through 1982 (except for Tues and Thurs from Aug to Nov 1981).^[24][25]

The material through 1969 was published in summary form in The Seth Material, written by Roberts from the output of the channeling sessions. Beginning in January 1970, Roberts wrote books which she described as dictated by Seth. Roberts claimed no authorship of these books beyond her role as medium. This series of "Seth books" totaled ten volumes. The last two books appear to be incomplete due to Roberts' illness. Butts contributed extensive footnotes, appendices, and other comments to all the Seth books, and thus was a co-author on all of them. These additions describe what was going on in Roberts' and his life at the time of the various sessions, annotated some of Seth's comments in light of contemporary beliefs and materials that Roberts and Butts were reading, described excerpts from some fan mail and letters from professionals commenting on Seth's material about their fields, and especially later, provided insight as to the many steps of production of multiple books with the publisher. By February 1982 they were still receiving “from 30 to 50 letters and packages a week” from readers of their various books.^[26] Some of Roberts' earlier and later poetry was occasionally included to show how she had touched upon some of Seth's concepts.^[27][28] Roberts also wrote The Oversoul Seven trilogy to explore via fiction some of Seth's teachings on the concepts of reincarnation and oversouls.

According to Roberts, Seth described himself as an "energy personality essence no longer focused in physical matter", and was independent of Roberts' subconscious. Roberts initially expressed skepticism as to Seth's origins, wondering if he was a part of her own personality.^[1] As Seth, Roberts at times appeared stern, jovial or professorial. "His" voice was deeper and more masculine sounding than Jane's and was possessed of a distinct, although not identifiable, accent.^[29] Unlike the psychic Edgar Cayce, whose syntax when speaking in trance was antiquated and convoluted, Roberts' syntax and sentence structures were modern and clear when speaking as Seth.^[30] Later books continued to develop but did not contradict the material introduced in earlier works. Some Practice Elements were even given so that the readers could see how a few of the concepts could be practically experienced.^[31][32]

A few contemporary world events were commented upon by Seth, such as the Jonestown Guyana deaths ^[33] and the Three Mile Island accident.^[34]

Seth also provided an alternative creation myth to that of either the Big Bang or Intelligent Design.^[35]

Roberts' father died in November 1971 at the age of 68; her mother died six months later at the same age.^[36] In early 1982 Roberts spent a month in the hospital for severely underactive thyroid gland, protruding eyes and double vision, an almost total hearing loss, a slight anemia, budding bedsores—and a hospital-caused staph infection^[37] She recovered to an extent, but died two and a half years later in 1984, having been bedridden with severe arthritis—like her mother—for the final year and a half of her life. (Butts believed for some 15 years that in Roberts' case, at least, the young girl's psychological conditioning was far more important—far more damaging, in those terms—than any physical tendency to inherit the disease.^[38]) After Roberts’ death, lovingly recorded in The Way Toward Health (1997), Butts continued his work as a guardian of the Seth texts and continued to supervise the publication of some of the remaining material, including The Early Sessions, and making sure that all of the recordings, manuscripts, notes and drawings related to the extraordinary encounters with Seth would be given to the Yale Library. Butts remarried, and his second wife, Laurel, supported his work during the more than twenty years of their marriage. Butts died in May 2008, but the vitality of the teachings he helped to bring to the world continues.^[39] A number of groups have compiled anthologies of quotes from Seth,^[40] summarized sections of his teachings,^[35] issued copies of Seth sessions on audio tape,^[41] and further relayed the material via classes^[42] and conventions.^[43]

Reception and influence

Seth's effect upon New Age thinkers has been profound. The title jacket of "The Nature of Personal Reality, A Seth Book" published in 1994 (Amber-Allen/New World Library) contains testimonials from some of the most notable thinkers and writers within the movement. Marianne Williamson, Deepak Chopra, Shakti Gawain, Dan Millman, Louise Hay, Richard Bach, and others express the effect the Seth Material had upon their own awakening. In words similar to Williamson's they state: "Seth was one of my first metaphysical teachers. He remains a constant source of knowledge and inspiration in my life." Catherine L. Albanese, professor of religious history at the University of Chicago, stated that in the 1970s the Seth Material "launched an era of nationwide awareness" of the channeling trend. She believes it contributed to the "self-identity of an emergent New Age movement and also augment[ed] its ranks."^[44]

John P. Newport, in his study of the impact of New Age beliefs on contemporary culture, described the central focus of the Seth material as the idea that, for each individual: "you create your own reality". (Briefly summarized, our beliefs generate emotions which trigger our memories and organize our associations. Eventually those beliefs become manifested in our physical lives and health.^[45]) Newport wrote that this foundational concept of the New Age movement was first developed in the "Seth Material".^[46] Historian Robert C. Fuller, a professor of religious studies at Bradley University, wrote that Seth filled the role of guide for what Fuller called "unchurched American spirituality", related to concepts of reincarnation, karma, free will, ancient metaphysical wisdom, and "Christ consciousness".^[47]

Some writers noted, "Husband Robert Butts stated that similarities exist between Seth's ideas and those of various religious, philosophical, and mystical doctrines from the Near, Middle, or Far East.... and we've done a little reading on Buddhism, Hinduism, Zen, and Taoism, for example, not to mention subjects like shamanism, voodooism, and obeah."^[48][49]

The late amateur physicist Michael Talbot wrote, "To my great surprise—and slight annoyance—I found that Seth eloquently and lucidly articulated a view of reality that I had arrived at only after great effort and an extensive study of both paranormal phenomena and quantum physics."^[50]

Criticism

Roberts and the Seth Material have attracted critiques from outside the paranormal community. The poet Charles Upton, in his collection of essays titled The System of Antichrist, posited that Roberts multiplied the self due to a fear of death. His opinion was that the Seth texts are based on a misunderstanding of both Christianity and of Eastern religions.^[51]

Professor of psychology and noted critic of parapsychology James E. Alcock opined, "In light of all this, the Seth materials must surely be viewed as less than ordinary. There certainly was the time and talent for fraud to play a role, but we cannot discriminate between that possibility and the possibility of unconscious production— At any rate, given these circumstances, there seems little need to consider the involvement of any supernatural agency."^[48]

Seth's teaching of a philosophy far more detailed than and not in keeping with traditional Church-authority, God-separate-from Creation, one-mortal-life, Jesus-centered messages has also received its share of criticism from some Christian believers. Various ministries have warned their members about the dangers and deceptions of reading channeled messages from Roberts and others.^[52] The Seth Material has been considered in certain circles to be "a book entirely written by a demon. A woman simply wrote it down as it was dictated to her by the demon; and, of course, it just destroys everything that is true in terms of God's revelation"^[53] and as evidence for "Devil possession."^[54] Videos such as Jane Roberts' Seth Speaks is Anti-Catholic Hate Books – Allowed By The Media protested that Seth was "a demon from hell contacted through a ouija board."^[55]

Since Roberts' death, others have claimed to channel Seth.^[47] In the introduction to Seth's first dictated book, Seth Speaks, "he" says, "communications will come exclusively through Ruburt [Seth's name for Jane] at all times, to protect the integrity of the material". In The Seth Material, Jane Roberts wrote: "Several people have told me that Seth communicated with them through automatic writing, but Seth denies any such contacts." At least one person has claimed to channel Roberts.^[56]

Complete writings

• Roberts, Jane (1966). How To Develop Your ESP Power. Publisher: Federick Fell. (Later retitled and reprinted as The Coming of Seth.) ISBN 0-8119-0379-6.
• Roberts, Jane (1970). The Seth Material. Reprinted, 2001 by New Awareness Network. ISBN 978-0-9711198-0-2 .
• Roberts, Jane (1972). Seth Speaks: The Eternal Validity of the Soul. Reprinted 1994 by Amber-Allen Publishing. ISBN 1-878424-07-6.
• Roberts, Jane (1974). The Nature of Personal Reality. Prentice-Hall. Reprinted 1994, Amber-Allen Publishing. ISBN 1-878424-06-8.
• Roberts, Jane (1975). Adventures in Consciousness: An Introduction to Aspect Psychology. Prentice-Hall. ISBN 0-13-013953-X.
• Roberts, Jane (1975). Dialogues of the Soul and Mortal Self in Time. Prentice-Hall. ISBN 0-13-208538-0. Poetry.
• Roberts, Jane (1976). Psychic Politics: An Aspect Psychology Book. Prentice-Hall. ISBN 0-13-731752-2.
• Roberts, Jane (1977). The "Unknown" Reality Vol. 1. Prentice-Hall. Reprinted 1997, Amber-Allen Publishing. ISBN 1-878424-25-4.
• Roberts, Jane (1979). The "Unknown" Reality Vol. 2. Prentice-Hall. Reprinted 1997, Amber-Allen Publishing. ISBN 1-878424-26-2 .
• Roberts, Jane (1977). The World View of Paul Cézanne: A Psychic Interpretation. ISBN 0-13-968859-5.
• Roberts, Jane (1978). The Afterdeath Journal of An American Philosopher: The World View of William James. Prentice-Hall. ISBN 0-13-018515-9.
• Roberts, Jane (1979). Emir's Education in the Proper Use of Magical Powers. Prentice-Hall. ISBN 1-57174-142-9. Children's literature.
• Roberts, Jane (1979). The Nature of the Psyche: Its Human Expression. Prentice-Hall. Reprinted 1996, Amber-Allen Publishing. ISBN 1-878424-22-X .
• Roberts, Jane (1981). The Individual and the Nature of Mass Events. Prentice-Hall, ISBN 0134572599. Reprinted 1994, Amber-Allen Publishing, ISBN 1-878424-21-1.
• Roberts, Jane (1995). The Oversoul Seven Trilogy. Amber-Allen Publishing. ISBN 1-878424-17-3. Edition: Paperback; May 1, 1995 (originally published as three separate books: The Education of Oversoul 7 (1973); The Further Education of Oversoul Seven (1979); Oversoul Seven and the Museum of Time (1984).
• Roberts, Jane (1981). The God of Jane: A Psychic Manifesto. Prentice-Hall. ISBN 0-01-335749-2. Reprinted 2000, Moment Point Press. ISBN 0-9661327-5-0.
• Roberts, Jane (1982). If We Live Again, Or, Public Magic and Private Love. Prentice-Hall. ISBN 0-13-450619-7. Poetry.
• Roberts, Jane (1986). Dreams, Evolution and Value Fulfillment. Prentice-Hall, two volumes, ISBN 0-13-219452-X and ISBN 0-13-219460-0.
• Roberts, Jane (1986). Seth, Dreams and Projections of Consciousness. Stillpoint Publishing.
• (1993). A Seth Reader. Vernal Equinox Press. Compendium edited by Richard Roberts. ISBN 0-942380-15-0.
• Roberts, Jane (1995). The Magical Approach : Seth Speaks About the Art of Creative Living. Amber-Allen Publishing. ISBN 1-878424-09-2.
• Roberts, Jane (1997). The Way Toward Health. Robert F. Butts (Foreword), Amber-Allen Publishing. ISBN 187842430.
• Roberts, Jane (2006). The World View of Rembrandt. New Awareness Network. ISBN 0-9768978-2-2.
• Roberts, Jane (1997 and after). The Early Sessions (Sessions 1 through 510 of the Seth Material). New Awareness Network. Edited by Robert Butts. Nine volumes. ISBN 0-9652855-0-2.
• Roberts, Jane (2003). The Personal Sessions. New Awareness Network. Deleted session material. Seven volumes. ISBN 0-9711198-4-8.
• Roberts. Jane. The Early Class Sessions. New Awareness Network. Two volumes.

Short Stories and novellas by Jane Roberts:

• Roberts, Jane. "Prayer of a Wiser People" in Profile, 1950.
• Roberts, Jane. "The Red Wagon" in Magazine of Fantasy and Science Fiction, 1956 (republished 1993, Reality Change Magazine; anthologized in 1975, Ladies of Fantasy).
• Roberts, Jane. "The Canvas Pyramid" in Magazine of Fantasy and Science Fiction, 1957 (French edition, 1958).
• Roberts, Jane. "First Communion" in Fantastic Universe, 1957.
• Roberts, Jane. "The Chestnut Beads" in Magazine of Fantasy and Science Fiction, 1957 (French edition, 1958; anthologized in Triple W: Witches, Warlocks and Werewolves, 1963).
• Roberts, Jane. "The Bundu" (novella) in Magazine of Fantasy and Science Fiction, 1958.
• Roberts, Jane. "A Demon at Devotions" in Magazine of Fantasy and Science Fiction, 1958 (reprinted in Reality Change Magazine, Winter 1994).
• Roberts, Jane. "Nightmare" in Magazine of Fantasy and Science Fiction, 1959.
• Roberts, Jane. "Impasse" in Magazine of Fantasy and Science Fiction, 1959 (Spanish anthology edition ca. 1960).
• Roberts, Jane. "Three Times Around" in Magazine of Fantasy and Science Fiction, 1964 (anthologized in Earth Invaded, 1982).
• Roberts, Jane. "The Big Freeze" in Dude, 1965 (reprinted in Reality Change Magazine, Summer 1994).
• Roberts, Jane. "The Mission," purchased by Topper magazine in August, 1965. (Publication not yet confirmed.)

Poetry by Jane Roberts:

• "I Shall Die in the Springtime." Patterns. v.1, n.1, October 1954.
• "Lyric." Patterns. v.1, n.1, October 1954.
• "Matilda" in Quicksilver, Spring, 1960.
• "It is Springtime, Grandfather." Epos., v.12, n.3, Spring 1961.
• "The Familiar." Bitterroot. v.1, n.2, Winter 1962.
• "I Saw a Hand" in Treasures of Parnassus: Best Poems of 1962, Young Publications, 1962 (reprinted in The Elmira Star-Gazette, 1962).
• "My Grandfather's World." Epos. v.14, n.3, Spring 1963.
• "Lullaby." Epos. v.14, n.3, Spring 1963.
• "Beware, October." Epos. v.16, n.1, Fall 1964.
• "This Wrist, This Hand." Epos. v.16, n.4, Summer 1965.
• "The Game." New Lantern Club Review. n.2, Summer 1965.
• "The Flowers." Steppenwolf. n.1, Winter 1965-1966.
• "Vision." Dust/9. v.3, n.1, Fall 1966.
• "Who Whispers Yes." Dust/12. v.3, n.4, Spring 1969.
• "Hi, Low, and Psycho." Excerpts published in Reality Change, Third Quarter, 1996.

See also

• Stewart Edward White

References

External links

Wikiquote has a collection of quotations related to: Jane Roberts

• Guide to the Jane Roberts Papers, Manuscripts and Archives, Yale University Library Archival Collection includes both published and unpublished materials
• Seth Network International The Global meeting place for Seth readers
• Seth Center Index to the Early Sessions
• Seth Learning Center An overview of titles and related audio clips, New Awareness Network
• Nirvikalpa Archive of over 1500 quotations and excerpts from the Seth Material
• 'The Problem of Seth's Origin: A Case Study of the Trance-Possession Mediumship of Jane Roberts' by Paul Cunningham
• List of Seth Sessions by Mary Dillman
• Index of Eleven Seth Books by Sue R. Williams

In The Nature of Personal Reality, Jane Roberts and Robert F. Butts, Jr, were perfectly clear when their book clearly stated Seth is "Another dimensional aspect of Jane's multi-dimensional personality", and it was explained "Seth" was the name given by this other dimensional aspect of Jane's multi-dimensional personality to Jane and Rob, to describe the "favorite" probable self incarnation, which the above said other dimensional aspect of Jane's multi-dimensional personality once experienced, along with the image of that "favorite" incarnation, which is in the form of a bald headed man. People from around the world have misunderstood her writings and suggested that some dis-incarnate spirit or other world entity communited through Jane, and in some places "Seth" acquired a cult following. Seth was never a man. Seth was (is) another dimensional aspect of the multi-dimensional personality Jane was part of while she was here, yet its identity and form is "not translatable into three dimensional reality." ==Reference==The Nature of Personal Reality, by Jane Roberts.</reference>