“Seth material” search engine (Jane Roberts)

[...] “It’s got to do with understanding that one must protect or encourage personal integrity before anything else,” I said, “even if it means projecting one’s troubles out onto an entity like Prentice, the church, or whatever. [...]

In a larger sense, for example, the Catholic Church was originally formed as a psychic organization, on psychic levels, by large groups of individuals, as the mass psyche formed the basis of Christianity. [...]

[...] Those habits were there, again, before the sessions began, and they have their basis in the church’s concepts of the sinful nature of the basic self. [...]

[...] Some of Ruburt’s ideas along those lines were highly reinforced by his mother as well as by the church, and later in its way by the very pronouncements of science. [...]

[...] The church, however — the Roman Catholic Church — still held a repository of religious ideas and concepts that served as a bank of probabilities from which the race could draw. [...]

The church ignored Christ’s physical birth, for example, and made his mother an immaculate virgin, which meant that the consciousness of the species would for a longer time ignore its relationship with nature and its feminine aspects. [...]

[...] He was a monk as a young man but, eventually rebelling against the Catholic Church, became the leader of the Protestant Reformation in Germany.

[...] When he could no longer believe in the tenets of the Catholic Church wholeheartedly, fervently and completely, he divorced himself from it as thoroughly as he had once embraced its tenets.

[...] He still finds it most difficult to understand those like the Gallaghers, who remain in the church while not rigorously believing in each dictum.

[...] At the time he believed deceit was involved in the church hierarchy.

[...] Church—at a very creative level—or the feeling, use the creative ability to bring about punishment, illness or whatever. [...]

[...] By a kind of shorthand, the art gallery suggests the church, then, and his dedication to art, that is, to his art quickly replaced his dedication to the church. [...]

[...] Not the church... but any church. [...]

([Jim Crosson:] “You mean the church?”)

[...] Not the church—but any church. [...]

([Jack Cross:] “You mean the church?”)

[...] (Pause.) It is not his early complete acceptance of the Catholic Church that is a block here. It is his disillusionment with the church that followed. [...]

[...] In early years, the church did serve as a structure. [...]

[...] Most people, as I mentioned, experience their contacts with the world through many prepared structures—that of church, community, clubs, professional organizations, family affiliations, academic affiliations—and these frameworks serve automatically to cushion such contact, and in a way, while permitting contact with the world, also blunting it to some extent. [...]

[...] Ruburt has no exterior framework to judge his subjective experience against, for even when he was in the church his experience did not fit the mold.

[...] Now after a bit I thought I had a quick inner picture of a group of men gathered about a church pulpit, somewhat in the distance. Another view or two of a church interior followed, and I was aware, briefly, of empty seats. [...]

In the past the crucifix was to you a symbol of the Roman Catholic church, and distasteful. [...]

The church’s view of reality was the accepted one. [...] The world’s view was a religious one, specified by the church, and its word was truth and fact at the same time.

For many centuries (pause) the structure of the Roman Catholic church held [Western] civilization together, and gave it its meanings and its precepts. [...]

[...] The church’s concepts at least gave suffering a kind of dignity: It did (underlined) come from God—an unwelcome gift, perhaps—but after all it was punishment handed out from a firm father for a child’s own good.

(Booklets titled “The Catholic Burial Rite” were handed out as we entered the church, and I kept my copy. [...]

(Perhaps 20–25 people were at graveside, compared to the much larger group at the church. [...]

(More, the new MCI building is but a couple of blocks from the old AAA location; the new address is on the corner of College Avenue and Church Street. And the Grace Episcopal Church is two blocks up Church Street.

[...] This was done with thin ink and we could read the old address, 382 W. Church Street. Jane at once made the connection between church and grace.

(“Does this include Jane’s connections about the church and grace data?”)

[...] A church, this is separate, with decorations that seem spider shaped. [...]

Separate: A fine-arts academy in an area of churches, with a large federal building nearby, and a bus stop or terminal. [...]

(Jason Hatton of Pittsburgh, PA discussed how he had developed his talents after leaving the church and wanting to use these to help others, but mainly being interested in healing. [...]

[...] But those who have been princes in the Church in the past often find themselves confronted in later lives with the laws and regulations that they themselves helped form. [...]

[...] Now, you have always been involved with churches, and you are only now learning to relieve inner truths outward without dogma. [...]

You both grew up under certain authorities—the personal authority of the parents, and the greater authority—or Ruburt at least—of the church and state. For you, the church had little authority, but the state is vested with authority that must uphold the composite idea of reality generally held.

[...] He lived under the authority of Welfare, as well as the church. [...]

[...] The church provided a family of sorts, but that family also was dependent upon religious obedience. [...] He finally broke away from the church—running to college—a college considered by the church at the time as communistically inclined, antireligious, and so forth.

[...] This was the same class in which I took the church’s stand against evolution to my teacher’s disgust.... [...]

(Pause.) The Roman Catholic Church seized upon art, inserted its own strong symbolism, provided art with a recognizable religious, social, and political value. (Pause.) It became, however, a supercharged symbol itself of churchly opulence, and this applies also, for example, in the past to architecture. [...]

[...] He was not of equal value with a prince, either of church or state. [...]

Ruburt found great comfort in the church as a young person, for if it created within its members the image of a Sinful Self, it also of course provided a steady system of treatment—a series of rituals that gave the individual some sense of hope the Sinful Self could be redeemed, as in most of Christianity’s framework through adherence to certain segments of Christian dogma. [...]

When Ruburt left the Church, the concept of the Sinful Self was still there, but the methods that earlier served to relieve its pressures were no longer effectively present. [...]

[...] To leave the church, say, meant to carry still some of the old beliefs, but without the Band-Aids that earlier offered some protection. [...]