Canalización

El bloque no empieza por una doctrina sino por una fecha y por un nombre para lo que pasó esa noche. Jane Roberts lo escribe así: «Nothing in my background prepared me for the astonishing evening of September 9, 1963, yet it was this event, I’m sure, that initiated the sessions and my introduction to Seth.» «Roberts — The Seth Material (1970) · p. 29». De ahí en adelante lo ocurrido se cuenta numerado y fechado, con el nombre que se le dio primero y el que vino después: «The first session with Frank Withers had been held on December 2, 1963. In the fourteenth session, January 8, I was ready to speak for Seth, deep masculinelike tones and all. We had traveled some way in little over a month. Beyond doubt those thirty-odd days were filled with the most intense psychological activity, excitement, and speculation that we had ever encountered. It would be at least three years and after my book appeared before we even began to understand what had happened.» «Roberts — The Seth Material (1970) · p. 64».

Lo que Roberts dice que hace lo dice en primera persona y sin adorno. Interrogada, resume: «“Yes,” I said in effect. “I do speak in trance for a personality who claims to have survived death. Yes, you can develop your own extrasensory abilities. Yes, Seth does insist that reincarnation is a fact. But … but … but.”» «Roberts — The Seth Material (1970) · p. 23». Del procedimiento da el detalle entero en otro volumen: «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». Y cuando mide lo que lleva hecho, mide horas y cadencia: «Jane Roberts writes in The God of Jane: “Since late 1963, I’ve clocked approximately 4,000 hours of trancetime, during which the Seth sessions have been held twice weekly.» «Roberts — The Magical Approach (1995) · p. 22», con la advertencia de que no llama inconsciencia a ese estado: «My trancetime is more concentrated than regular time. I’m not unconscious but conscious in a different way, at another level …» «Roberts — The Magical Approach (1995) · p. 22».

Lo que la voz dice que es, lo dice ella y el volumen lo imprime sin resolverlo. La fórmula con que se nombra es una sola y se repite tomo a tomo: «I am an energy personality essence, no longer focused in physical matter. As such, I am aware of some truths that many of you seem to have forgotten.» «Roberts — Seth Speaks (1972) · p. 4». De su modo de estar habla por negaciones: «I am in this room, although there is no object within which you can place me. You are as disembodied as I.» «Roberts — The Seth Material (1970) · p. 21». Y el libro entero se presenta como suyo en la introducción que Roberts firma: «This book was written by a personality called Seth, who speaks of himself as an “energy personality essence” no longer focused in physical form. He has been speaking through me for over seven years now, in twice weekly trance sessions» «Roberts — Seth Speaks (1972) · p. 9».

Robert Butts es quien describe las sesiones desde fuera, y cada volumen abre con una fórmula suya que dice el arreglo en una línea. En uno: «Seth is a highly creative “energy personality essence,” as he calls himself, who speaks through Jane while she’s in a trance or dissociated state.» «Roberts — The Individual and the Nature of Mass Events (1981) · p. 14». En otro, en la nota que numera: «Seth is the “energy personality essence” Jane speaks for while in a trance or dissociated state. Since he calls Jane by the male-oriented name of her larger or whole self, “Ruburt,” it follows that Seth also calls her “he,” “his,” and “him.”» «Roberts — The Magical Approach (1995) · p. 33». En el tercero, presentando los epígrafes: «(A note by R.F.B.: The following quotations are from sessions Jane delivered for her trance personality, Seth, just before and during the time she worked with him on Dreams, "Evolution," and Value Fulfillment. One is from a private session, two are from "nonbook" regular sessions, and one is from Dreams itself.)» «Roberts — Dreams, "Evolution," and Value Fulfillment (1986; tomo 2, Amber-Allen 1997), ed. inglés 1986 — el único año que imprime este tomo: «Copyright © 1986 by Jane Roberts» (p. 4), repetido en la ficha CIP como «BF1301.R589 1986» con el número de control «86-507» (p. 4). El troceo no imprime año de reimpresión; la línea de tirada de la misma plana baja de «10 9 8 7 6 5 4 3 2» y no se lee como fecha · p. 7». Roberts usa la misma figura al abrir la suya: «A s I write this Introduction, I've already forgotten those many l anonymous nights during which Seth, my trance personality, dictated this book.» «Roberts — The Nature of the Psyche (1979) · p. 8». Y en el volumen póstumo Butts data la cosa entera sin nombrarla de otro modo: «When Jane began delivering the Seth material in 1963, I became very conscious of the record we'd leave, not with Seth but concerning our private lives. The one can't help but add to the othe increasing the marvelous complexity of both» «Roberts — The Way Toward Health (1997) · p. 11».

La palabra que da nombre a esta raíz no sale del texto: entra por el aparato, y se consigna con dueño. Es la mención de responsabilidad de la ficha de la Library of Congress en los tomos tardíos, que encabeza además el asiento por la voz y no por la autora: «Library of Congress Cataloging-in-Publication Data Seth (Spirit) The “unknown” reality / [channeled by] Jane Roberts ; notes and cover art by Robert F. Butts. p. cm. — (A Seth book) Previously published: Englewood Cliffs, N.J.: Prentice-Hall, c1977.» «Roberts — The "Unknown" Reality (1977 y 1979) · p. 4», «Seth (Spirit) The nature of the psyche : its human expression / [channeled by] Jane Roberts.» «Roberts — The Nature of the Psyche (1979) · p. 5» y «Seth (Spirit) Dreams, "evolution," and value fulfillment / [channeled by] Jane Roberts : notes and cover art by Robert F. Butts,» «Roberts — Dreams, "Evolution," and Value Fulfillment (1986; tomo 2, Amber-Allen 1997), ed. inglés el troceo no imprime el año de esta edición como tal. Los derechos dan «Copyright © 1986 by Jane Roberts Copyright © 1997 by Robert F. Butts» (p. 6) y la ficha CIP lleva «[BF1301.S374 1997]» con el número de control «97-11965» (p. 6), de modo que el ejemplar es de 1997 o posterior; la fecha exacta de la edición no se afirma. La misma plana declara la publicación anterior: «Originally published: New York : Prentice Hall, 1988, cl986.» (p. 6), donde «cl986» es la grafía del OCR por c1986 · p. 6». Es también la cubierta de un editor, que la misma ficha cita: «Through channeler Jane Roberts, Seth reveals a power we all possess"-Cover.» «Roberts — The Nature of Personal Reality (1974) · p. 4»; la contracubierta de otro: «the entity who described himself as an “energy personality essence no longer focused in physical matter,” had spoken exclusively through Jane Roberts since 1963» «Roberts — The Way Toward Health (1997) · p. 2»; y un elogio firmado de solapa: «“I would like to see the Seth books as required reading for anyone on their spiritual pathway. The amazing in-depth information in the Seth books is as relevant today as it was in the early ’70s when Jane Roberts first channeled this material.”» «Roberts — Seth Speaks (1972) · p. 2». Ninguna de esas voces es la del texto, y por eso ninguna se le adjudica.

Del espiritismo y de la mediumnidad de salón el bloque se aparta expresamente, y lo hace por boca de las tres voces. La dictante niega el término técnico que le correspondería: «I also want to add that I am not a control, as mediums speak of controls. I am not, as I believe I have mentioned, a secondary or split personality of Ruburt’s. For example, I am not a conglomeration of male tendencies that have collected themselves into a subsidiary personality that struggles for recognition or release. I say that I am an energy personality essence, since that is what I am» «Roberts — The "Unknown" Reality (1977 y 1979) · p. 546», y da la razón del ambiente que evitan: «This is one of the reasons that we have not tended toward a séance atmosphere … and also why I have largely avoided displays» «Roberts — The Seth Material (1970) · p. 92». Roberts, por su parte, consigna las dos lecturas ajenas que se le ofrecen y no toma ninguna: «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.» «Roberts — The Nature of Personal Reality (1974) · p. 7», y acota lo que le parece mal de la primera: «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.» «Roberts — The Nature of Personal Reality (1974) · p. 7».

Y a la vez el vocabulario heredado está dentro y se usa, cosa que aquí se consigna sin armonizar con lo anterior. Un capítulo entero se titula por él y describe el experimento propio: «An experimental séance was the next on the list of experiments for my book. We had only the foggiest idea of what a séance was, never having attended one.» «Roberts — The Seth Material (1970) · p. 55», y años después la voz aprueba repetirlo: «Now: Give us a moment. (Pause.) Your suggestions as to the séances and Ruburt’s as to other experiments — these ideas are both good ones.» «Roberts — Seth Speaks (1972) · p. 276». Roberts se nombra a sí misma con el término clásico: «In the first years of my mediumship Seth’s voice and accent seemed very odd to me, whether I heard myself speaking for him during sessions or listened to tapes.» «Roberts — The "Unknown" Reality (1977 y 1979) · p. 19», aunque el dictado le dé en otro tomo un sentido distinto y lo aplique al cuerpo: «primarily through the mediumship of the body, as it does in out-of-body states and some dissociated conditions.» «Roberts — Seth Speaks (1972) · p. 118». El comentarista del primer volumen, Raymond Van Over, abre con la palabra vieja y sin reservas: «Mediumship is a fascinating and provocative subject for it touches upon essential questions about the mind of man, the nature of his consciousness, and even his ultimate destiny.» «Roberts — The Seth Material (1970) · p. 8», y recoge de un psicólogo la lectura que no hace espíritus a estas figuras: «Dr. Progoff views control figures in mediumship “not as spirit entities, but as symbolic forms of dramatization by which larger principles of life are made articulate in human experience.”» «Roberts — The Seth Material (1970) · p. 11».

Los límites los pone la propia casa, y son parte de lo que el bloque dice de sí. Roberts declara que nunca suscribió la autodefinición de la voz: «Nowhere in my first book did I say that I thought Seth was exactly what he said he was: “an energy personality essence no longer focused in physical reality.» «Roberts — The Seth Material (1970) · p. 23», y niega pureza a lo recibido: «Naturally I do not claim that the material represents pure, undistorted knowledge.» «Roberts — The Seth Material (1970) · p. 342». La voz dice lo mismo de cualquiera en su oficio: «Now whether or not a medium is in a trance that is as deep as the Atlantic Ocean, the medium will not be a pure channel. The ego simply will be bypassed, but the other layers of the self,» «Roberts — The Seth Material (1970) · p. 342». Roberts ofrece además su propia hipótesis sin cerrarla: «So I do think more is involved. I think that Seth is a model of ourselves as we know we can be; that he speaks for the part of ourselves that never for a minute believed all that nonsense about flawed selves.» «Roberts — The Individual and the Nature of Mass Events (1981) · p. 11». Y Butts consigna el enojo de ella ante lo que se le parece por fuera: «And: "I'm pissed off," Jane said now by way of further irritation. She referred to a upsychic fair" she'd accidentally tuned in to on television, while waiting for me to come into the living room for the session. I saw the last few minutes of the program: At a large open-air site, a medium, evidently speaking for "a great council" sitting on one of the outer planets like Saturn or Uranus, was delivering a ringing, generalized message to us earthlings. The several hundred people present applauded when the medium finished.» «Roberts — Dreams, "Evolution," and Value Fulfillment (1986; tomo 2, Amber-Allen 1997), ed. inglés el troceo no imprime el año de esta edición como tal. Los derechos dan «Copyright © 1986 by Jane Roberts Copyright © 1997 by Robert F. Butts» (p. 6) y la ficha CIP lleva «[BF1301.S374 1997]» con el número de control «97-11965» (p. 6), de modo que el ejemplar es de 1997 o posterior; la fecha exacta de la edición no se afirma. La misma plana declara la publicación anterior: «Originally published: New York : Prentice Hall, 1988, cl986.» (p. 6), donde «cl986» es la grafía del OCR por c1986 · p. 52».

El vocabulario que el bloque sí acuña para sí mismo es otro, y es el que crece de tomo en tomo. La voz nombra a los suyos de antes y declara permanente esa condición a lo largo de las vidas: «Dictation: Generally speaking (smile), once a Speaker always a Speaker, in your terms. In some incarnations, the abilities might be used so powerfully that all other aspects of the personality remained in the background. At other times the capacities might be timidly used. The Speakers possess an extraordinary vividness of feeling and thought projection.» «Roberts — Seth Speaks (1972) · p. 239». Una segunda voz aparece y sitúa a la primera dentro de sí: «Seth is a point in my reference, in our reference. He is an ancient portion of us. (Pause.) We are separate but united. (Long pause.) Always the spirit forms the flesh.» «Roberts — Seth Speaks (1972) · p. 341». El dictado acuña los marcos: «As you do not know what happens in the television studio before you observe a program, however, so you do not know what happens in the creative framework of reality before you experience physical events. We will call that vast “unconscious” mental and universal studio Framework 2.» «Roberts — The Individual and the Nature of Mass Events (1981) · p. 70»; las contrapartes: «Quite literally, you live more than one life at a time. You do not experience your century simply from one separate vantage point, and the individuals alive in any given century have far deeper connections than you realize. (Intently:) You do not experience your space-time world, then, from one but from many viewpoints.» «Roberts — The "Unknown" Reality (1977 y 1979) · p. 338»; y el enfoque que da título a un volumen: «the “magical approach” means that you actually change your methods of dealing with problems, achieving goals, and satisfying means. You change over to the methods of the natural person.» «Roberts — The Magical Approach (1995) · p. 28». De la mecánica del trato, la voz da su propia figura: «Ruburt acts as a receiver when I speak, and so I must make certain adjustments so that my message can be channeled under conditions that involve, among other things, his nervous system and physical apparatus.» «Roberts — The "Unknown" Reality (1977 y 1979) · p. 259». Y Butts nombra la lengua que ella habla y canta en trance: «Her voice is a powerful and dramatic connective among realities for her, charged with energy and emotion whether she's speaking for herself, for Seth, or speaking or singing in her trance language, Sumari.» «Roberts — Dreams, "Evolution," and Value Fulfillment (1986; tomo 2, Amber-Allen 1997), ed. inglés el troceo no imprime el año de esta edición como tal. Los derechos dan «Copyright © 1986 by Jane Roberts Copyright © 1997 by Robert F. Butts» (p. 6) y la ficha CIP lleva «[BF1301.S374 1997]» con el número de control «97-11965» (p. 6), de modo que el ejemplar es de 1997 o posterior; la fecha exacta de la edición no se afirma. La misma plana declara la publicación anterior: «Originally published: New York : Prentice Hall, 1988, cl986.» (p. 6), donde «cl986» es la grafía del OCR por c1986 · p. 220».

La antigüedad que el bloque se atribuye no es la de una escuela sino la de un oficio, y quien la enuncia es Roberts: «The earliest poets were probably half shaman, half prophet, speaking for the forces of nature, for the “spirits” of the living and the dead, voicing their visions of man’s unity with the universe.» «Roberts — The Individual and the Nature of Mass Events (1981) · p. 10».

Bajo la misma raíz entra un arreglo muy distinto, y la diferencia se consigna en vez de limarse. El volumen de Alice Bailey habla de cabo a rabo en primera persona por una voz que no es la autora: «Suffice it to say, that I am a Tibetan disciple of a certain degree, and this tells you but little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself.» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 12», y nombra a la autora como quien la reconoce: «A.A.B. knows who I am and recognises me by two of my names.» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 12»; la página de derechos separa las dos enseñanzas al declarar qué sostiene el fondo editorial, «the teachings of the Tibetan and Alice A. Bailey» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 3». Esa voz describe además su propio método de transmisión: «I talk now in symbols; I manipulate words in order to create a certain impression; I construct a thought-form which, when dynamic enough, can impress the brain of a transmitting agent, such as yourself.» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 924». Lo que la aparta del arreglo de los nueve volúmenes anteriores lo dice ella misma dos veces: declara cuerpo físico y domicilio, «I live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric standpoint) preside over a large group of Tibetan lamas, when my other duties permit.» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 12», y rechaza de antemano el rótulo devoto, «Neither I nor A.A.B. is the least interested in having them acclaimed as inspired writings, or in having anyone speak of them (with bated breath) as being the work of one of the Masters.» «Alice A. Bailey — A Treatise on White Magic (1934) · p. 14». No hay aquí trance, ni sesión, ni escriba que tome nota: hay una voz que se declara viva en otra parte.

Cuándo calla el arreglo lo dice el último volumen. Butts fecha la muerte de Roberts: «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» «Roberts — The Way Toward Health (1997) · p. 10», cuenta entre lo que sobrevive las grabaciones donde ella habla por la voz, «And as Jane survives, so does her work. Although one ean say that hher life is over in this reality, her lifework isn’t, Many bave written that her books are new each time they read them — that they're constantly Bneling new material in them. This happens with me, too. It also happens with the audio tapes from Jane’s ESP class, as she speaks for Seth, or as herself in exchanges with students, or as she speaks and sings in her trance language, Sumari, What wonderful signs of survival all of these things arel» «Roberts — The Way Toward Health (1997) · p. 386», y firma el único pie donde la describe como imagen y no como voz: «J pained Seth, that ageless “energy personality essence.” § from a vision J hacl of him five years after Jane began speaking for him in 1968, Their very creative relation: ship lasted for 21 years» «Roberts — The Way Toward Health (1997) · p. 269».

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