“Seth material” search engine (Jane Roberts)

[...] Chapters 16 and 17 in particular contain material on what Seth calls natural hypnosis, and on Western medicine, physicians, the suggestions associated with medical insurance and “health” literature, diet, childbirth, hospitals, natural death, good and evil, and so forth.

(In a whisper:) Good evening.
 (“Good evening, Seth.”)

This is all apart now from good and evil. It does no good to say “Why should such things be?” since you are here to learn how (underlined) thoughts, feelings and emotions are materialized physically.

Good evening.

(“Good evening, Seth.”)

[...] A good deal of the weight problem is not a problem. [...]

(To Florence:) Far be it from me to disturb your ancient ideas of yin and yang, or Jung, or good and evil, or of right and wrong, or of good and bad vibrations! [...]

Now our Florence is working with her own ideas of good and evil, searching for what she thinks of as an aesthetic and moral code that she can rely upon. [...]

[...] If you want to study the nature of religion and do a good job of it, then you must be among other things a skeptic and a believer, and an Indian and a Jew, say. [...]

[...] I want you to look through stereotyped images of good and evil until you understand what your own creativity is. [...]

([Student:] “That’s good, but what you’re saying [referring to Jane] is true too, because looking back on it, it was exactly the feeling I had when I... [...]

Physical existence is sacred and good. [...]

[...] I did indeed say to this group it was a fairly good approximation of my manner. [...]

[...] Often such people are highly creative, with good reserves of energy, but caught between highly contrasting beliefs, either of good and evil, or power and weakness. [...]

[...] Usually, such an idealized inner self comes from the acceptance of highly distorted beliefs—again, concerning good and evil. [...] The qualities considered good are attracted to the superior self as if it were a magnet. [...]

Good evening.

(“Good evening, Seth.”)

[...] You have often misread such references, and many of your legends of good and evil spirits, monsters and strange varieties of artificial creatures, appear in folklore.

3. As I think the ideas in the session proper are among Jane’s best, so do I think those in the material she delivered for herself are equally good.

[...] So far in our discussion of his own situation, we have not for good reason touched upon certain material because he was not ready for it.

“End of session and a fond good evening.”

(Pause.) Nor can this concept fit into your versions of good and evil, as I will explain later in this book. [...]

[...] The music itself would have its own sweep and power, and would indeed be beautiful beyond all concepts of good and evil.

[...] My heartiest good wishes and a fond good evening.

[...] The fumes are not good. A house facing the east is good in your section of the country. [...]

[...] Debbie had pointed out a photograph of it in a local real estate catalog, and we were quite aware that it bore a good resemblance to the house we’d considered buying in Sayre, Pennsylvania, in the spring of 1974.³ Besides being bungalows, both houses were of about the same age, and even of similar colors.

[...] This does not mean that you became dishonest in your relations with people, merely that you became large enough to contain the knowledge of good and evil in people, and to observe it as part of what is. [...]

Good-bye, yes, good-bye.

Good evening, chicks.

(“Good evening, Seth. [...]

[...] If you have conflicts over the ideas connected with good and evil, or wealth and poverty, then the king might lose his lands or goods, or some catastrophe might befall him.

Good evening.

(“Good evening, Seth.”)

[...] He may be kingly but poor, signifying the idea that wealth does not necessarily involve physical goods. [...]

[...] One man passionately willing good or evil can overbalance literally a hundred men. [...]

I’m making good progress with the suggestions for dream recall. [...]

[...] The explanation is a good possible one; however, it is often the only one that would be considered.

[...] If you could tune into these dreams, you would have a good idea of the main events of the future because you would see them being born. [...]

Religion was hampered—and is—by its own interpretation of good and evil, but it did not deny the existence of other versions of consciousness, or differing kinds of psychological activity and life. [...]

“The main issues with which the sinful self was concerned were focused most clearly in Mass Events and God of Jane,” Seth told us, “since more than the other books they represent a direct confrontation, ‘attacking’ the very legitimacy of the entire concept of sin and evil, insisting more dramatically on the good intent of man’s basic impulses…. [...]

We had a hard time believing him when Seth told us the very next evening, on April 23, that Jane’s sinful self thinks her physical symptoms are necessary “for the personality’s own good”; that that self has no conception that its policies have become self-defeating; that, following Catholic and non-Catholic Christianity, it believes that suffering is good for the soul; that the idea of the flesh itself being graced is, to it, blasphemous.

[...] Eleanor’s protests at the action had done no good. [...]