“Seth material” search engine (Jane Roberts)

(During break—I think this break—I told Jane and Rob of when I was very young—ten or eleven. My bedroom window was only about 15 feet away from my parents’ apt. house. The scandal at the time was the noisy and violent arguments of an Italian couple, Anna and Jimmy. If Anna didn`t boil Jimmy’s eggs just right, he’d curse her out, and she’d retaliate by throwing some of Mom’s dishes at him, both of them screaming. All thru my life I’ve thought “nice, civilized people” didn’t raise their voices, get angry enough so that it showed, or display any kind of outbursts. Jim, I believe, feels the same way [or did]. The very few times early in our marriage when I would lose my temper, he would absolutely infuriate me by saying softly, with a smirk, “Temper, temper!” and so I would clam up.)

You overeat, to compensate for the other joys that you do not allow yourself. If you began to paint for an hour a day, you would not need to eat so much. When you bring food and drink with you, you do two things. You bring along your own “security blanket”, for one thing. You also show that you are insecure and frightened outside of the home environment, and must bring nourishment from there along with you. Now the joy that you experience when you are painting will be yours, and not desert you whether you stay in your house or go to someone else’s. You will not have to worry about “carting it along” with you. As you probably suspect, the overeating is the one great indulgence that you allow yourself, and even then you surround it with all kinds of taboos. It is not the fact that you overeat, and that you are desperately frightened because you overeat—because of your sister’s history. You do not overeat simply any food, but you surround eating itself with taboos, so that it must be “pure food,” “good food,” to your way of thinking. And there are foods that you will eat and foods that you will not eat, and you project moral implications upon the foods. Some foods are “good,” to your way of thinking, and some foods are “bad.” To you this does not necessarily or alone mean they are good for the body or bad for the body, but in themselves you give them moral characteristics as you would people. So that beneath the whole attitude is the idea: “This is an evil food,” and be shunned as you would shun an evil person, within that framework of thought.

And getting out of the house.

([Mary:] “Yes. I should get out of the house more.”)