¶ It is not either simply a matter of biological clocks, with some people using their available energies faster. Value fulfillment deals with
certain kinds of qualities that must appear in time.
¶ (Long pause.) The purposes and value fulfillment intents of some people are often reached in your terms at a young age. They give to life and receive from life more or less what they intended to, and are quite
prepared to die and start anew. In a manner of speaking, now, illnesses also serve as gateways to death in that regard—which
may or may not be chosen at any specific time. That is, they are available. No one is forced to enter those gateways. Some people
(pause) know very well that they have decided to die—or do not care (colon): they may “come down” with
severe illnesses and then change their minds because for other reasons the very crises revive them.
¶ They may even seek the experience in order to put their own lives in a different, larger perspective, many such people
are not fully aware of such decisions, and so many face-saving psychological devices are used by the individual, and certainly by society, to smother the recognition of such unofficial motivation. It
may then indeed seem to the individual himself or herself that the health crisis is being thrust upon them, unwanted, despite their own wishes or intents.
¶ (Long pause at 9:02.) When people finally want to die they will pursue that intent, because
each physical death does indeed come—despite your beliefs—as the final framing or finishing touches or culmination of a given existence.
¶ In those terms it is like a creative venture, finished to the best of one’s ability in the given medium, and leaves one with a sense of satisfaction, fulfillment, and completion.
(Long pause.) One woman wrote Ruburt about the definite healing of her mother from cancer. There were many details given—but overall the woman felt that she herself had made a bargain with God, offering her own life instead of her mother’s. The mother recovered under the most unexpected circumstances, and a short time later the daughter came down with the same symptoms.
[... 1 paragraph ...]
¶ (Long pause at 9:12.) Many people, wanting to die, do not seek out illnesses, of course. They may die in their sleep of unexplained heart failure or whatever, or in accidents. They may seek death out in dangerous pursuits. In the framework of general beliefs, however, the
natural desire for death is not included in the list of human motivations.
Often such a desire comes naturally and passes naturally several times in a lifetime. The clear recognition of such a psychological feeling alone helps such individuals understand their own positions and intents, but usually the feeling itself is forced to go underground because people are so afraid of it. Such a feeling, recognized, can also serve—as it did serve the woman’s mother—as a critical point of recognition that the
desire to die was triggered not so much (long pause) by the feeling of life’s completion as by the fact that the individual had set up too many restrictions in life itself—
restrictions that were severely cutting back its own possibilities of value fulfillment, or future effective action. In that kind of a case, the situation can serve to reverse the conditions. The person recognizes the restrictions and changes his or her ways accordingly, opening the doorway not into death but to further life and action in this space and time.
¶ (Long pause.) Overall, the psychology of death of course then involves the psychology of life, for people are seeking for a value fulfillment that connects each of their lives—that is, in reincarnational terms.
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The Personal Sessions: Book 6 of The Deleted Seth Material; Deleted Session July 13, 1981 © 2017 Laurel Davies-Butts
