AUTHOR · PERSON
Jane Roberts
Source entries are currently shown in Spanish; English-first entries arrive with the next cataloguing pass.
Es la autora declarada de los nueve volúmenes Seth de esta base y la voz que los produce: la portada y la ficha de catalogación de la Library of Congress la ponen como autora y le dan sus fechas «Roberts — The Seth Material (1970) · p. 3», y ella misma describe la mecánica en una sola frase: «I simply went into trance twice a week, spoke in a "mediumistic" capacity for Seth, or as Seth, and dictated the words to my husband, Robert Butts, who wrote them down» «Roberts — The Nature of Personal Reality (1974) · p. 7». Seth no es un actor de esta base sino la voz que el volumen presenta; lo que esa voz dice va a las fichas de obra, y aquí solo entra cuando habla de ella.
Lo que hace singular su posición es que no la cierra. Recoge las dos lecturas que circulan sobre Seth —espíritu independiente para el espiritualismo, porción desplazada de su propia personalidad para la comunidad científica— y se abstiene de las dos: «couldn't accept either idea, at least not in undiluted form» «Roberts — The Nature of Personal Reality (1974) · p. 7». La abstención es declarada y se consigna como posición, no como hueco.
Jon Klimo, que la lee desde fuera, abre con ella la era moderna de la canalización «Klimo — Channeling (1987) · p. 43» y la sitúa en Elmira, Nueva York, en septiembre de 1963, con treinta y cuatro años y oficio de poeta y novelista «Klimo — Channeling (1987) · p. 49». Robert Butts, su marido y el que tomaba las sesiones, data su muerte en el prólogo que firma en 1997 «Roberts — The Way Toward Health (1997) · p. 10».
Jane Roberts Butts · Ruburt · Roberts, Jane
9 attributions received · 16 claims
Works attributed to this actor
with the type of each attributionRoberts — Dreams, "Evolution," and Value Fulfillment (1986; tomo 2, Amber-Allen 1997) [DECLARED]
Roberts — The Individual and the Nature of Mass Events (1981) [DECLARED]
Roberts — The Magical Approach (1995) [DECLARED]
Roberts — The Seth Material (1970) [DECLARED]
Roberts — The Nature of the Psyche (1979) [DECLARED]
Roberts — The Nature of Personal Reality (1974) [DECLARED]
Roberts — Seth Speaks (1972) [DECLARED]
Roberts — The "Unknown" Reality (1977 y 1979) [DECLARED]
Roberts — The Way Toward Health (1997) [DECLARED]
Links to traditions
Canalización · Transmitter
Claims
16 entries — the author's own voice, with its source and passage«m proud to publish this book under my own name, though I don't Ifully understand the mechanics of its production or the nature of the personality I assume in delivering it. I had no conscious work to do on the book at all. I simply went into trance twice a week, spoke in a "mediumistic" capacity for Seth, or as Seth, and dictated the words to my husband, Robert Butts, who wrote them down» — abre así la introducción que firma en The Nature of Personal Reality: publica el libro con su nombre y a la vez declara que no entiende del todo ni la mecánica de su producción ni la naturaleza de la personalidad que asume al darlo. La I suelta de *Ifully* es la capitular del párrafo siguiente, que la capa de texto mete a media frase.
«I consider the book "mine" in that I don't believe it could have been written without me and my particular abilities. On the other hand, I realize that far more is involved. I had to read the manuscript to find out what was in it, for example; and to that extent the book doesn't seem mine. But what does that mean» — sostiene a la vez las dos cosas y deja la pregunta abierta: el libro es suyo porque sin ella y sin sus facultades no existiría, y no lo es porque tuvo que leer el manuscrito para saber qué decía.
«For years I've been confused, trying to define Seth in the usual true-and-false world of facts. There he's accepted as an independent spirit —a spirit guide by those with spiritualistic beliefs — or as some displaced portion of my own personality by the scientific community» — da las dos lecturas de Seth que circulan —espíritu guía para el espiritualismo, porción desplazada de su propia personalidad para la comunidad científica— y dice que llevaba años confundida tratando de definirlo en el mundo de los hechos.
«couldn't accept either idea, at least not in undiluted form» — se abstiene de las dos lecturas: no acepta ninguna sin diluir. Es una abstención declarada, no un hueco.
«The "spirit guide" designation may be a handy symbolic representation of this idea, and I'm not saying that spirit guides do not exist. I am saying that the idea deserves greater examination, for the spirit guide may represent something far different than we think. The idea can also be limiting if it always places revelatory knowledge outside of us, and tries to make literal some extraordinary phenomena that may be beyond such interpretation» — admite lo de espíritu guía como representación simbólica cómoda y objeta su límite: que ponga siempre el conocimiento revelatorio fuera de uno y haga literal lo que quizá no admite lectura literal.
«Actually, I think that the selves we know in normal life are only the three-dimensional actualizations of other source-selves from which we receive our energy and life. Their reality can't be contained in the framework of our creature-hood, though it is being constantly translated through our present individuality» — da su propia formulación: los yoes de la vida normal son actualizaciones tridimensionales de otros yoes-fuente de los que se recibe energía y vida.
«Seth's books may be the product of another dimensional aspect of my own consciousness not focused in this reality, plus something else that is untranslatable in our terms, with Seth a great psychic creation more real than any» — deja el estatuto de los libros de Seth en condicional: pueden ser producto de otro aspecto dimensional de su propia consciencia más algo intraducible, con Seth como creación psíquica.
«My job is to enlarge the dimensions of that world and people's concepts of it» — declara cuál tiene por su oficio.
«Yet I was not a “born psychic” with a background of paranormal experience. Neither Rob nor I had any knowledge of such matters. Even after my first enthusiasm, I didn’t accept these developments without serious self-questioning and intellectual analysis» — niega haber sido psíquica de nacimiento y declara que no aceptó lo que le pasaba sin autocuestionamiento ni análisis intelectual.
«I was so used to thinking of myself as a physical creature, bound to space and time, that I almost refused to accept the evidence of my own experience. While involved in the most intuitive work in the world, I tried to become more and more objective. I tried to step back into a world I had really left forever—a universe in which nothing existed except in physical terms, a world in which communications from any other realities or dimensions were impossible. Yet, we continued to have Seth sessions twice a week» — describe su propia resistencia: estando en el trabajo más intuitivo del mundo, trataba de volverse cada vez más objetiva.
«I was brought up a Catholic, but as I grew older I found it more and more difficult to accept the God of my ancestors» — dice de dónde viene: criada católica, y con el tiempo cada vez menos capaz de aceptar al Dios de sus mayores.
«It took me a while to discover that I was being as prejudiced against the idea of survival as some others were for it» — se adjudica a sí misma el prejuicio contrario: tan prejuiciada contra la idea de la supervivencia como otros a favor.
«Rob and I are both convinced that the Seth Material springs from sources beyond my self, and that it is much less distorted by pat, conventionalized symbolism than are other paranormal scripts we have encountered» — declara, por ella y por Robert Butts, que el material de Seth viene de fuentes más allá de su propio yo.
«The reader will have to make his own judgments, but personally I do accept his theories as valid and significant» — deja el juicio al lector y a la vez dice el suyo, en primera persona: acepta las teorías de Seth como válidas y significativas.
«As of December 1969, my husband, Rob, and I have held over 500 Seth sessions, over a period of five years» — mide su propia faena a diciembre de 1969: más de quinientas sesiones en cinco años.
«I began to speak for Seth. He had thrown my glasses to the floor in a quick characteristic gesture, yet now I scrutinized each student with sharp, clear focus» — describe desde dentro lo que pasa al entrar en trance, en la sesión del 29 de febrero de 1968 con que abre el libro.
About the author
15 entries — what others say about them«Library of Congress Cataloging-in-Publication Data Roberts, Jane 1929-1984» — la ficha de catalogación de la Library of Congress que imprime la página de derechos le da 1929 y 1984 como años de nacimiento y muerte.
«The Seth Material / by Jane Roberts p. cm. ISBN 0-9711198-0-5 1. Spirit writings. 2. Self-Miscellanea I. Roberts, Jane 1929-1984. II. Butts, Robert F. III. Title IV. Series: Seth (Spirit), 1929-1984 Seth book» — la misma ficha la pone como autora, clasifica el volumen bajo *Spirit writings* y abre una serie a nombre de Seth con las fechas de ella.
«Jane died in the hospital at 2:08 4.nt, on Wednesday, September 5, 1984, after being there, quite helpless in certain ways, for a year and nine months. It was the third time she'd been hospitalized since February 1982» — Robert Butts, en el prólogo que firma en 1997, data su muerte y su última hospitalización. La capa de texto de este troceo está muy corrompida y la hora sale como 2:08 4.nt (sic); va tal cual.
«On an early September day in 1963, in her apartment in Elmira, New York, thirty-four-year-old aspiring poet and novelist Jane Roberts first encountered channeling. It was to remain at the center of her life until her death in 1984» — Jon Klimo la sitúa en Elmira, Nueva York, con treinta y cuatro años, poeta y novelista en ciernes, en septiembre de 1963.
«As she recalls, it was “as if someone had slipped me an LSD cube on the sly» — Klimo cita cómo recordaba ella aquel primer episodio; la comilla de cierre falta en la capa de texto.
«I have decided to begin the modern era of channeling with the American channel Jane Roberts and her source “Seth.” It can be argued that the publication and widespread distribution of millions of copies of the assorted “Seth” books, beginning in the early 1970s, brought channeling to broader public attention than had anything or anyone in this century until then except for Edgar Cayce» — Klimo declara por qué abre con ella la era moderna de la canalización, y la pone junto a Edgar Cayce en alcance público.
«The impressive outpouring via Jane Roberts includes a book on ESP development, two books about the beginnings of the channel’s involvement with her chief entity “Seth,” and five books said to be dictated by “Seth” in trance voice» — Klimo cuenta la obra que sale por ella.
«In addition, Roberts wrote two books to explain her experiences, plus two novels and a volume of poetry inspired by her channeling» — Klimo le adjudica además dos libros para explicar su experiencia, dos novelas y un volumen de poesía.
«The source known as “Seth,” for example, channeled by Jane Roberts, referred to himself as an “energy essence personality» — Klimo trae cómo se nombraba a sí misma la fuente que ella daba por Seth.
«he preferred to call Jane by the name of “Ruburt, which he claimed was the name of the larger entity of which Jane Roberts was a part» — Klimo explica el nombre Ruburt: la entidad mayor de la que, según Seth, Jane Roberts era parte.
«I write this book through the auspices of a woman of whom I have become quite fond. To others it seems strange that I address her as “Ruburt,” and “him,” but the fact is that I have known her in other times and places, by other names. She has been both a man and a woman, and the entire identity who has lived these separate lives can be designated by the name of Ruburt» — la voz que el volumen presenta como Seth dice escribir por los auspicios de ella y explica por qué la nombra Ruburt y en masculino.
«In this life Ruburt is called Jane, and her husband, Robert Butts, takes down the words that Jane speaks. I call him Joseph» — la misma voz reparte los tres nombres: Ruburt es Jane en esta vida, su marido Robert Butts toma las palabras y a él lo llama Joseph.
«© 1970 by Jane Roberts and Robert Butts © 2001 by Robert Butts © 2011 by Laurel Davies-Butts» — la página de derechos reparte el copyright entre ella y Robert Butts en 1970, y luego solo entre Butts y Laurel Davies-Butts.
«This book is dedicated to Seth, and to Rob, my husband» — la dedicatoria del volumen, firmada por ella.
«OTHER WORKS BY JANE ROBERTS FROM NEW AWARENESS NETWORK INC. THE EARLY SESSIONS The Early Sessions consist of the first 510 sessions dictated by Seth through Jane Roberts. There are 9 books in The Early Session series» — el catálogo del editor le adjudica además las Early Sessions, las primeras quinientas diez sesiones en nueve volúmenes.