You cannot begin to understand the nature of mass events of any kind unless you consider the even greater framework in which they have their existence. A person’s private experience happens in the context of his psychological and biological status and basically cannot be separated from his religious and philosophical beliefs and sentiments and his cultural environment and political framework

All of the issues formed together to make a trellis of behavior, thorns or roses may grow therein that is the individual will grow outward toward the world encountering and forming a practical experience traveling outward from Center in almost vine like fashion forming from the fabric of physical reality a conglomeration of pleasant or aesthetic and unpleasant or prickly events.

The vine of experience in this analogy is formed in quite a natural fashion from psychic elements that are as necessary to psychological experience as sun air and water are to plants.

I do not want to get too entwined in this analogy however but as the individual’s personal experience must be seen in the light of all these issues so mass events cannot be understood unless they are considered in a far greater context than usual.

The question of epidemics for example cannot be answered from a biological standpoint alone it involves great sweeping psychological attitudes on the part of many and meets the needs and desires of those involved, needs which in your terms arise in a framework of religious psychological and cultural realities that cannot be isolated from biological results.

I have thus far stayed clear of many important and vital subjects involving mass realities because first of all the importance of the individual was to be stressed and his power to form his private events.

Only when the private nature of reality was emphasized sufficiently would I be ready to show how magnification of individual reality combines and enlarges to form vast mass reactions such as say the initiation of an obviously new historical and cultural period.

The rise or overthrow of governments the birth of a new religion that sweeps all others before it mass conversions, mass murders in the form of wars, the sudden sweep of deadly epidemics, the scourge of earthquake,s floods or other disasters the inexplicable appearance of periods of great art or architecture or technology.

I said there are no closed systems this also means that in world terms events spin like electrons affecting all psychological and psychic systems as well as biological ones it is true to say that each individual dies alone for no one else can die that death.

It is also true that part of the species dies with each death and is reborn with each birth and that each private death takes place within the greater context of the existence of the entire species the death serves a purpose species wise while it also serves the purpose of the individual for no death comes unbidden.

An epidemic for example serves the purposes of each individual who is involved while it also serves its own functions in the greater species framework. When you consider epidemics to be the result of viruses and emphasize their biological stances then it seems that the solutions are very obvious.

You learn the nature of each virus and develop an occupation giving each member of the populace a small dose of the disease so that a man’s own body will combat it and he will become immune.

The short sightedness of such procedures is generally overlooked because of the definite short-term advantages. As a rule, for example, people inoculated against polio do not develop that disease using such procedures.

Tuberculosis has been largely conquered, there are great insidious variables operating however and these are caused precisely by the small framework in which such mass epidemics are considered in the first place.

The causes are not biological, biology is simply the carrier of a deadly intent in the second place.

There is a difference between a virus produced in the laboratory and that inhabiting the body.

The difference recognized by the body but not by your laboratory instruments.

In a way, the body produces antibodies and sets up natural immunization as a result of say inoculation but the body’s chemistry is also confused for it knows it is reacting to a disease that is not a true disease but a biologically counterfeit intrusion.

To that extent, and I do not mean to overstate the case, the body’s biological integrity is contaminated. It may at the same time produce antibodies, for example, to other similar diseases and so over extends its defenses that the individual later comes down with another disease.

Now no person becomes ill unless that illness serves a psychic or psychological reason, so many people escape such complications.

In the mean time however scientists and medical men find more and more viruses against which the population must be inoculated, each one is considered singly. There is a rush to develop a new inoculation against the newest virus.

Much of this is on a predictive basis. The scientists predict how many people might be attacked by say a virus that has caused a given number of deaths. Then as a preventive measure the population is invited to the new inoculation.

Many people who would not get the disease in any case are then religiously inoculated with it. The body is exerted to use its immune system to the utmost and sometimes, according to the inoculation, overextended under such conditions.

Those individuals who have psychologically decided upon death will die in any case of that disease or another or of the side effects of the inoculation.

I will say that again.

Those individuals who have psychologically decided upon death will die in any case of that disease or another or of the side effects of the inoculation.

In a reality and private experience give birth to all mass events man cannot disentangle himself from the natural context of his physical life. His culture, his religion, his psychologies and his psychological nature together form the context within which both private and mass events occur.
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end of Seth excerpt

COMMENTARY by Brian Scott:
See vid at https://www.youtube.com/watch?v=3EoDWu8XZbI&t=1633s

The book, The Individual and The Nature of Mass Events by Jane Roberts is dedicated to the nature of the great sweeping emotional religious or biological events that often seem to engulf the individual or to lift him or her willy-nilly in their power.

What is the relationship between the individual and the gigantic mass motions of nature of government or even religion? What about mass conversions, mass hysteria, mass healings, mass murder and the individual?

Those are the questions that are dedicated to this book and it’s interesting to me I’ve had particularly good time during this quarantine now my prayers are every day going out to people that are struggling with this that have lost their jobs to my friends and I’m constantly imagining but in my own life good things have happened and so I’ve worried if I created this.

Is this something that I created? So this really came to me at a good time to help understand on a reality creation level what is actually going on.

Seth says dying is a biological necessity not only for the individual but to ensure the continued vitality of the species.

Dying is a spiritual and psychological necessity for after a while the exuberant ever renewed energies of the Spirit can no longer be translated into flesh inherently. Each individual knows that he or she must die physically in order to survive spiritually and psychically.

The self outgrows the flesh, particularly since the advent of Darwin’s theories, the acceptance of the fact of death has come to imply a certain kind of weakness for is it not said that only the strong survive?

To some degree, epidemics and recognized illnesses serve the sociological purpose of providing an acceptable reason for death, a device for those who have already decided to die.

This does not mean that such individuals make a conscious decision to die in your terms but such decisions are often semi-conscious intent. It might be that those individuals feel they have fulfilled their purposes but such decisions may also be built upon a different kind of desire for survival than those understood in Darwinian terms.

It is not understood that before life an individual decides to live a self is not simply the accidental personification of the body’s biological mechanism. Each person born desires to be born. He dies when that desire no longer operates. No epidemic or illness or natural disaster or stray bullet from a murderer’s gun will kill a person who does not want to die.

For somebody that’s been shot with a gun, I find that a fascinating sentence — the desire for life has been most flaunted yet human psychology has seldom dealt with the quite active desire for death in its natural form.

This is not a morbid frightened neurotic or cowardly attempt to escape life but a definite positive healthy acceleration of the desire for survival in which the individual strongly wants to leave physical life as once the child wanted to leave the parent’s home.

I am NOT speaking here of the desire for suicide which involves a definite killing of the body by self deliberate means often of a violent nature. Ideally this desire for death however would simply involve the slowing of the body’s processes, the gradual disentanglement of psyche from flesh or, in other instances, according to individual characteristics, a sudden natural stopping of the body’s processes.

Left alone, the self and the body are so entwined that the separation would be smooth. The body would automatically follow the wishes of the inner self. In the case of suicide for example, the self is to some extent acting out of context with the body, which still has its own will to live.

There is more to say about suicide but does not mean here to imply guilt on the part of the person who takes his or her own life. In many cases, a more natural death would have ensued in any event as the result of diseases.

Often a person wanting to die originally intended to experience only a portion of earth life say childhood. This purpose would be entwined with the parents’ intent, such as son or daughter might be born for instance through a woman who wanted to experience childbirth but who did not necessarily want to encounter the years of child raising for her own reasons.

Such a mother would attract a consciousness who desired perhaps to re-experience childhood but not adulthood or who might teach the mother lessons sorely needed. Such a child might actually naturally die at ten or twelve or earlier, yet the ministrations of science might keep the child alive far longer until such a person encountering an adult would thrust upon him or her so to speak an automobile accident, suicide or another kind of accident might result. The person might fall prey to an epidemic but the smoothness of biological motion or psychological motion has been lost.

I am NOT here condoning suicide for too often in your society it is unfortunate result of conflicting beliefs and yet it is true to say that all deaths are suicide and all births deliberate on the part of child and parent. To that extent you cannot separate issues like a population explosion on the part of certain portions of the world from epidemics earthquakes and other disasters.

In wars people automatically reproduce their kind to make up for those that are killed and when the race over produces there will be automatic control set upon population. Yet these will in all ways fit the intent and purposes of the individuals involved.

Now to a certain extent, epidemics are the result of a mass suicide phenomenon on the parts of those involved. Biological, sociological or even economic factors may be involved in that for a variety of reasons and at different levels. Whole groups of individuals want to die at any given time but in such a way that their individual deaths amount to a mass statement.

On one level the deaths are a protest against the time in which they occur. Those involved have private reasons however the reasons of course vary from one individual to another. Yet all involved want their death to serve a purpose beyond private concerns.

Partially, then, such deaths are meant to make the survivors question the conditions, for unconsciously the species well knows there are reasons from such mass deaths that go beyond accepted beliefs in some historical periods.

The plight of the poor was so horrible, so unendurable that outbreaks of the plague occurred, literally resulting in a complete destruction of large areas of the environment in which such social political and economic conditions existed.

Those plagues took rich and poor alike however so the complacent well-to-do could see quite clearly for example that to some extent sanitary conditions, privacy, peace of mind had to be granted to the poor alike for the results of their dissatisfactions would have quite practical results.

Those are deaths of protests and we are living in crazy times in this world. People are struggling in many different sectors and their families in their homes financially and the environment and so many of these deaths may be a protest.

If that is what is happening, Seth says, individually each victim was to one extent or another a victim of apathy, despair or hopelessness which automatically lowered bodily defenses. Not only do such states of mind lower the defenses however but they activate and change the body’s chemistry’s, alter its balances and initiate disease conditions.

Many viruses inherently capable of causing death in normal conditions contribute to the overall health of the body, existing side by side as it were with other viruses, each contributing quite necessary activities that maintain bodily equilibrium,

If certain viruses are triggered however to higher activity or overproduction by mental states they then become deadly. Physically they may be passed on in whatever manner is peculiar to a specific strain.

Literally individual mental problems of sufficient severity emerge as social mass diseases. The environment in which an outbreak occurs points at the political sociological and economic conditions that have evolved causing such disorder.

Often such outbreaks take place after ineffective political or social action. That is after some unified mass social protest has failed or is considered hopeless.

They often occur also in wartime on the part of a populace that is against a given war in which its country is involved.

Initially there is a psychic contagion. Despair moves faster than a mosquito or in any outward carrier of a given disease. The mental state brings about the activation of a virus that is in those terms passive.

Despair may seem passive only because it feels that exterior action is hopeless, but its fires rage inwardly and that kind of contagion can leap from bed to bed and from heart to heart.

It touches those, however, who are in the same state only and to some extent it brings about an acceleration in which something can indeed be done in terms of group action.

Now if you believe in one life only then such conditions will seem most disastrous and in your terms they clearly are not pretty. Yet though each victim in an epidemic may die his or her own death, that death becomes a part of a mass social protest.

See vid at https://www.youtube.com/watch?v=3EoDWu8XZbI&t=1633s