“Seth material” search engine (Jane Roberts)

So he attempted to wrap himself in the cloak of organization. He remained however basically anonymous. His desire to belong and his expectation also became stronger. The gallery represents a unit of community affiliation in which he can exert some power, and yet be within a community unit.

His aggressiveness against community structures will be used constructively, in an attempt to mold the structure to his own conception of what is good, and yet force the community as a whole to recognize him as someone with whom it must deal.

I have said enough along these lines. It is true that you are improving. You remain as uncommitted to a united community, and this has something to do with your aversion to buying property which would tend to tie you down to a community, even while it would also fulfill a need to own land.

[...] The community in which you live is a community which you have constructed personally. [...]

([Theodore:] “About problems, I’m wondering whether to make a distinction between a problem which is a personal thing in nature that we must solve on our own, and a problem that is not so personally oriented but community oriented where the decision you have affects someone else and can be a wrong solution. [...]

[...] Your ideas of good and evil affect not only your behavior with others, but your activity in a community and in the world at large.

Individuals feeling this way will be very uncomfortable when they mingle with others of a different race, creed or color, and despite themselves may be revengefully conservative in dealing, for example, with problems of a community nature. [...]

[...] Their living style, community affiliations, and political leanings will be in direct opposition to the “white-wealthy” ethic.

(In sum, we probably got exactly what we expected out of the deal, although it was certainly valuable as a reminder of how the psychic field and its members are regarded by the “straight” scientific community. [...]

That particular authority of state, community, government, is a conglomeration of religious, scientific, and cultural opinions that are taken more or less as fact. [...]

[...] Most people settle for following authority—particularly in the professional aspects of their lives, the community affiliations, and so forth, while here and there insisting upon a kind of private creativity that does not threaten the larger beliefs of the structure.

(11:19.) Such communities have few poets, few artists, and fewer mediums. Tunkhannock is actually an idealized version of that kind of community. [...]

Now: generally again, such communities have teachers, judges, lawyers, dentists, some farmers on the outskirts of town, some factory workers, a sufficient number of ministers, and some car lots. [...]

[...] The community fits together because certain beliefs are indeed shared. [...]

[...] There were equally as many long-forgotten communities, in which hermits of every sect imaginable squatted in caves in given areas. People of solitary nature born in medieval times had to make their own structures, and if they were not hermits or monks, they were outlaws of one kind or another, frequenting the woods, which were often full of semi-permanent but isolated communities—men and women who preyed upon travelers, for example.

Often there was little difference between the outlaws and the monks, and fanatic roving bands of monks often went through isolated communities or farmlands with a vengeance.

[...] Some of those experiences led you both to desire a certain privacy while remaining in the midst of a community, and here again Ruburt’s condition came into service, giving you a built-in reason for not going out into the world.

[...] You will learn to apply your own material more effectively in community relationships. You are still quite timid in that you do not allow yourself to fully comprehend the changes in your behavior within the community that should result. [...]

([Tom:] “I’ve got a week to go on community chest.”

[...] You could also focus such investments so that they could help the community at large. [...]

[...] This had erupted in a mass suicide, involving over 400 Americans, in the community of Jonestown in what was formerly British Guyana, in South America. [...]

(9:20.) Since so many were involved, and since the temple people were their own community, then the symbolism also involves nations. [...]

(My mother lives with my brother and his family in a small community in upstate New York, near Rochester, and Jane and I had spent the weekend visiting one and all. [...]

There are so many other elements involved in human nature that I do not really want to point out any culprits, yet male-segregated communities are obviously notorious for encouraging that kind of behavior. [...]

[...] (Pause.) As your private conscious life is lived in a community setting of one kind or another as a rule, so do your dreams take place in the same context, so that as you dream for yourself, to some extent you also dream for your own family, for your community, and for the world.

[...] They also involve you in the most productive of enterprises as you begin to play with versions of events that are being considered for physical actualization, as on a personal level you “view” the probable events which your family, tribe, organization, community and country will actualize.

(12:02.) Many in the religious community said that the flood was the will of God at that level, or that people were being punished for their transgressions. In its own way the flood was a religious event, for it united diverse groups of people — who did not always have the most humanistic of intents — with the community. [...]

[...] To one extent or another each individual involved saw himself in clear personal relationship with the nature of his life thus far, and sensed his kinship with the community. [...]

“In the same way the scientific community speaks of grandiose ideals, of man’s triumph over the planet and nature. [...]

[...] Therefore, the scientific community often sabotages its own efforts.”

[...] When I got to 330 Jane told me that Karina had been moved to a rest home in Wellsburg, a small community a few miles east of Elmira. [...]

[...] The hall was a community in itself, accepted by all.)

[...]

[...] We take on racial problems—we deal with the weighty issues of our community. [...]

[...] You help indeed by trying to solve them in your community and in your society. [...]

[...] The object was a memo slip from the Jewish Community Center in Elmira; from the desk of Gladys H. Austin, secretary to the Center’s director, Mr. Miller. [...]

[...] Jane said this is good data, in that the Jewish Community Center is a sufficiently religious organization, and so quite conscious about the celebration of Christmas, etc., being strict about how this is done. [...]

[...] Jane speculated about the Star of David being connected here with her place of employment, the Jewish Community Center.

[...] She told us she’s leaving the hospital to be a supervisor in Painted Post, a small community some 17 miles west of Elmira. [...]

(Pause at 10:05.) Even poetry did not seem to be work for a while, for example, nor did psychic activity for its own sake (Long pause.) All of this in its way fits together with other material—but no writers of merit, for example (intently), outside of Richard Bach, have written him to applaud his work, and to the writing community it seems he does not exist. The psychic community is a hodgepodge to which he feels no natural leanings, as far as its organizations or affiliations are concerned. [...]