“Seth material” search engine (Jane Roberts)

By accepting yourself and joyfully being what you are, you fulfill your own abilities, and your simple presence can make others happy. You cannot hate yourself and love anyone else. It is impossible. You will instead project all the qualities you do not think you possess upon someone else, do them lip service, and hate the other individual for possessing them. Though you profess to love the other, you will try to undermine the very foundations of his or her being.

If you are a part of God then He is also a part of you, and in denying your own worth you end up denying His as well. (Pause.) I do not like to use the term “He,” meaning God, since All That Is is the origin of not only all sexes but of all realities, in some of which sex as you think of it does not exist.

(10:48.) True religion is not repressive, as life itself is not. When Christ spoke he did so in the context of his times, using the symbolism and vocabulary that made sense to a particular people in a particular period of history, in your terms.

(Long pause, eyes closed, at 10:55.) The very term, “Love your neighbor as yourself” (Matthew 19:19, Mark 12:31), was an ironic statement, for in that society no man loved his neighbor, but distrusted him heartily. Much of Christ’s humor has been lost, therefore.

Nor was the idea of self-sacrifice then involved. The myth became more “real” than the physical event, which of course is the case in many so-called important historical events. But even the myth was distorted. God did not sacrifice his dearly beloved son by allowing that son to be physical. The Christ entity desired to be born in space and time, to straddle creaturehood in order to serve as a leader, and to translate certain truths in physical terms.

The “substitute” was a personality seemingly deluded, but in his delusion he knew that each person is resurrected. He took it upon himself to become the symbol of this knowledge.

(A note added later: More information is available, however, in return for the investment in time necessary to receive it. Seth finished his part of the work on this book in mid-July. Not long afterward I came across an illustrated article about Jerusalem in a travel magazine. We saved it for possible reference. One of the photographs accompanying the piece was a double-page, full color aerial view of the entire city in its desert setting; Jane and I found this so evocative that I mounted it for easy study. Jerusalem’s arid environment, coupled with its incredibly complex and active history, led us to speculate anew about the mysterious forces of religious creativity that seemingly had always emanated from there, and were still doing so.

Christ was the symbol of man’s emerging consciousness, holding within himself the knowledge of man’s potential. His message was meant to be carried beyond the times, but this interpretation is often not made.

He “consorted” with prostitutes (Luke 7:33–50) and the poor, and his disciples were hardly men that would be called the city fathers. Yet, many who consider themselves religious people hold on to respectability most of all. Christ used the vernacular of the times and in his own way spoke out against dogmatic ideas, as well as temples that pretended to be repositories of holy knowledge but were instead concerned with money and prestige. (Mark 11:15–18). Yet many who consider themselves followers of Christ now turn against the outcasts that he himself considered brothers and sisters.

He affirmed the reality of the individual over any organization while still realizing that some system was necessary. His whole message was that the exterior world is the manifestation of the interior one, that the “kingdom of God” is made flesh.