“Seth material” search engine (Jane Roberts)

You may believe that wealth is a result of a moral virtue, and comes from “God’s” direct benevolence. As a result, poverty becomes evidence of a lack of morality. “God” made so many people poor that obviously no man should dare try to change the situation — that rationale is often used. The poor, then, following these beliefs, are looked down upon as are the diseased.

Some of you will have a contradictory belief that poverty is virtuous, and that wealth is a vice and represents evidence of a spiritual lack. (See the 614th session in Chapter Two.) This belief in your society also harks back to the Bible and Christ’s association with the poor rather than the rich.

It is impossible to separate your daily experience in any of its aspects from your beliefs and those judgments that you place upon them. The beliefs boil down to your ideas of right and wrong, and they involve all of your attitudes concerning illness and health, wealth and poverty, the relationships of the races, religious conflicts, and more important, your intimate day-by-day psychological reality.

[...] I want this done in a certain way — the heading, “A State of Grace,” written thusly (with horizontal gestures), then a line drawn down … and under it, “Health” … and under that, “Wealth” …

[...] Some seek and achieve wealth simply to learn the lesson that wealth alone is not the answer to life’s problems, so they are wealthy and unhappy—though they need not be wealthy and unhappy. [...]

[...] The rich man thinks of wealth as a part of himself. [...]

[...] It may seem to you that ideally one should be so highly proficient that in one life you are gifted with excellent health, great abilities, power and wealth. [...]

[...] You think in terms of wealth and sensuousness. Wealth as opposed to art or aesthetics. [...]

[...] You are focusing upon poverty rather than wealth.

[...] To you wealth is in some strange way connected with the feeling you have had toward using oil as a medium.

Now: some people who are very wealthy cannot truly enjoy their wealth in their need to protect it.

[...] The greater their wealth, the more some such people struggle to protect it.

[...] This sounds quite simplistic, and yet it is quite practically true, but you have people professing to desire wealth while obviously doing everything possible to insure the continuance of poverty. [...]

[...] Apply what I said about wealth to health. [...]

The same beliefs often spread to economic areas in which (long pause) people who met pleasure in God’s eyes were therefore gifted with wealth and prosperity, as well as good health. [...]

If, for example, you believe that you are possessed of great inner wealth, you may have a dream about a king in a fine palace. [...] Inner wealth would be interpreted here in the same terms as worldly luxury. [...] 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.

The king, for example, may be at one time the symbol of great inner wealth. He may be kingly but poor, signifying the idea that wealth does not necessarily involve physical goods. [...]

If another man, for example, does not believe that artistic talent of high degree cannot exist side by side with wealth, then your truth is not his truth, and he is not threatened by wealth, nor is his ability.

If you became wealthy, you would then be in danger of losing your ability, since in your realm of expectation ability of this nature and wealth do not exist simultaneously. [...]

[...] Your wealth will accumulate because you no longer take poverty for granted. [...] Believe in your wealth and it accumulates.

[...] Poverty in youth was counterbalanced by ideas of wealth because of the father’s background. Ruburt hoped his talent would bring him some kind of magical translation of his father’s supposed wealth. [...]

[...] You, as a personality, regardless of your health, wealth or circumstances, have a rich variety of probable experience from which to choose. [...]

[...] It is the force, the power of the muscle to move, or the eye to see, of the mind to think, the power of the emotions — these represent true power, and no accumulation of wealth or acclaim can substitute for that natural sense of power if it is lacking. [...]

[...] The businessman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his ideal of surviving in a competitive world — he suddenly turns into a fundamentalist in religious terms, trying to gain his sense of power now, perhaps, by giving away the wealth he has amassed, all in a tangled attempt to express a natural idealism in a practical world.

[...] Your finances will completely astound you as time goes by, but they are the result of inner wealth, materialized.

[...] An individual can possess wealth and health, can enjoy satisfying relationships, and even fulfilling work, and yet live a life devoid of the kind of drama of which I speak — for unless you feel that life itself has meaning, then each life must necessarily seem meaningless, and all love and beauty end only in decay.

“Wealth is everything.” [...]

The shifting of belief may then open him to question his other beliefs, and he realizes that in the area of wealth, for example, he did very well because of his beliefs; but in those others, perhaps deeper experiences opened by his illness, he learns that human experience includes dimensions of reality that had earlier been closed to him, and that these are also easily within his reach — and without the illness that originally brought them forth. [...]

(Pause.) Many great contrasts of a social nature have the same kind of inner meaning; here whole groups of individuals chose particular life situations in which, for example, poverty and illness predominate, while other areas of the world (or of any given nation) enjoy the highest technological advances, wealth and prosperity. [...] But on other levels, through the contrasting focuses of poverty and wealth, scientific accomplishments or the lack of them, opposites are brilliantly apparent. [...]

The situation is not negative unless you are thinking mainly in financial terms, and of great unusual wealth. [...]

(And: “A chapter on a person’s ‘Effective Personal Reality’ — about the private purposes in one’s life, and the bounds of creaturehood as set by your body; what you choose to be born with as far as health, disease, poverty or wealth, ability, etc., are concerned.”

[...] Their efforts are directed in other ways also, as they try to convince all areas of the world to share their wealth and foodstuffs equally.