“Seth material” search engine (Jane Roberts)

When memories come concerning his background, then these can be used to provide a necessary feedback system. Ruburt’s feelings of panic can then be understood as originating in response to a highly complicated, intense early life, and in concrete situations. There is no doubt that he was mistreated. Ruburt’s mind was concerned with the larger framework, however, in which his mother’s life existed. He could not be satisfied with an answer like, “That is what life is,” or with a simplistic denouncement of man’s basic nature.

In the framework of the Sinful Self’s points of reference and in the Catholic philosophy in which it is based, suffering for a good purpose, toward a good end, toward a good goal for the sake of the soul, is a virtue. (Pause.) The entire Catholic dogma is built about Christ’s agony and death. Now to a portion of the personality believing in that system, Ruburt’s position makes hardly a ripple. That system regards the body as highly distracting, disruptive, heir to the lusts of the flesh, and so forth. Its discipline through suffering is one of Christianity’s most appalling effects.

(9:38.) The ideas of the flesh itself being graced also seemed quite blasphemous then to the Sinful Self. It is quite ready to reorganize its reasoning, however, once it is reached. In the past it has been ignored—another good question. Incidentally, it has been unaware of Ruburt’s own knowledge of the close connection between inspiration, for example, and the body’s comfort and relaxation. (Pause.) It approves of inspiration, but it is the part of the personality that is also afraid of unofficial information because of the very belief system that gave it birth.