“Seth material” search engine (Jane Roberts)

Now, however, the story becomes trickier. The patients had various beliefs, of course, behind their conditions. Many felt unworthy. Because of this many were unable to express normal aggression. Some were frightened of the world, and so forth. The author gives such people a specific enemy, or evil: no more must they be battered with formless fears, but these become gathered together and focused into the dietary area. Unhealthy foods become the villain.

(4:13.) To that degree, the author offers them salvation: “You are good, but the food is bad.” The fasting is symbolic, as is the emphasis upon enemas and elimination, for these are meant to flush the impurities from your system.

You are as empty, symbolically, open and vacant, as a newborn child, ready now only to partake of God’s pure foods, determined to avoid technology’s poisonous effects. You are taking in goodness, then, and becoming better and better. You accept dietary limitations—say a limited environment of food—rather than the limitations earlier felt in motion. The exterior environment opens up. Oftentimes the previously withheld normal aggression now can be legitimately expressed—against the food companies, the technological environment, the medical profession, and so forth.

(Intently, and with humor:) I am somewhat familiar with food before canning and refrigeration, and there were maggots everywhere, and feces and dirt, and sanitation was largely unknown. So in certain terms God’s fruits and vegetables are not entirely pure in spiritual terms, as many food faddists imply.

You tell your body what to do with the food you eat—and when you are in a technological civilization, it is rather foolhardy to convince yourselves that your food is poisoned.