“Seth material” search engine (Jane Roberts)

Now: the message of the Christ entity was, in religious terms “You are all children of God—the ‘sinner’ as well as the saint.” Indeed, according to the original Christ thesis, while a man could sin, no man was identified as a sinner. He was not identified with his failures or limitations, but instead with his potential.

The Christ entity knew the vitality, power, and strength of myths. That vitality allows for different readings, of course, and through man’s changing development he reads his myths differently, yet they serve as containers for intuitional knowledge.

Christ’s thesis was inserted into a Jewish tradition dealing deeply with guilt, and the new thesis was meant to temper that tradition, and to spread beyond it. Instead, while carrying the belief in man’s potential, Christianity smothered the thesis beneath a slag heap of old guilt. Guilt can be used to manipulate people, of course, and it is a fine tool in the hands of government, religion, science, or any large organization that wants to retain its power.

The message was “Do not condemn yourself or others,” for Christ well knew that self-righteous condemnation of the self or of one’s neighbors served to darken the door through which man might view his own potential and its greater source.

“Let thy will be done” meant “Let me follow those greater dictates of my inner nature.” Even without all of the distortions, that formula worked for centuries in large measure. The God, the source, was put outside of nature, however, finally becoming at last too remote, and the story itself became frayed at the edges as man tried to tie intuitive truths to objective fact.

(10:06.) Give us a moment.... To be a child of God was to trust in your own worth. You could admit failings, transgressions of one kind or another without identifying yourself, say, with failure. The child of God would automatically find salvation, and everyone was a child of God. When Christ said “Believe in me, and you will be saved,” he meant “Believe in your relationship to God, in that you are his son, as I am, and you will surely be saved.” Again, he spoke in religious terms, for those were the terms of the times. This knowledge, however, of the innate goodness of the self literally gives the individual the inner support necessary for the exercise of man’s fullest potentials.

In civil and governmental terms, such a policy could not be tolerated—nor has man yet learned how to deal with that basic principal. It is almost automatic, for example, to label a man a murderer, and identify him with his crime. The society never came to terms with the vast complications inherent with Christ’s teachings, and so it abandoned them. Man’s great exuberant spontaneity has never been allowed its full sweep as a result.

You both chafed against the belief of your times, that man was a natural aggressor, tainted from birth, that he was damned by his very nature, condemned by his early childhood background, by original sin, or by his genes. At the same time you were also tainted by those beliefs, and seemed to see evidence for them whenever you looked into your selves, or outward to the world of your fellows. Each person carried the brunt of that self-condemnation. Ruburt is hardly outstanding in having physical difficulties, and overall your lives and the work speak for more of the potential of personality than of personality’s lacks. You set for yourselves a goal of shoving aside all of the beliefs and distortions for yourselves and for others.

A man was crucified, but he was not one who made up the Christ entity. You understand from stories that have come to you the elaborations and half-truths that people can be convinced are true. None of the men who made up that entity were crucified. They each died—one I believe in India. People do not understand that their dreams become reality, and that the greater dramas of history and myth often bear little resemblance to the actual occurrences, but are greater than the physical events.