“Seth material” search engine (Jane Roberts)

(A one-minute pause at 9:29.) Devils and demons have no objective existence. They have always represented, again, portions of mankind’s own psychological reality that to some extent he had not assimilated—but in a schizophrenic kind of expression, projected instead outward from himself. Therefore, it does not seem he must be held accountable for acts that he considers debasing, or cruel. He isolates himself from that responsibility by imagining the existence of other forces—the devils or demons of the nether world.

(9:35.) On an individual basis, the schizophrenic carries through those cultural patterns. The contrasts between, say, the superior self or the idealized self, and the debased self, may vary. They may be brilliantly apparent or somewhat blurred. In many such instances there will also be at least a short spurt of intense but scrambled, perhaps garbled, creative activity, in which the individual tries to recognize these various elements, as mankind himself has attempted many times in the creative, sometimes garbled creation of his own religions (with soft irony).

There were no schizophrenics in the time of the pagans, for the belief systems did not support that kind of interpretation. This does not mean that certain behavior did not occur that you would now call schizophrenic. It means that generally speaking such behavior fit within the psychological picture of reality. It [did so] because many of the behavior patterns associated, now, with schizophrenia, are “distorted and debased” remnants of behavior patterns that are part and parcel of man’s heritage, and that harken back to activities and abilities that at one time had precise social meaning, and served definite purposes.

Dictation: You are obsessed with sexual behavior when you proclaim it evil or distasteful or debasing, hide it, and pretend that it is primarily “animalistic.” [...]

I am not saying here that any given sexual performance is “wrong,” or meaningless, or debased, if it is not accompanied by the sentiments of love and devotion. [...]

[...] You end up with what can amount to two main inner antagonists: a superior self and a debased self. [...] The qualities that seem bad (underlined) are in the same fashion attracted to the debased self. [...]

[...] The person then becomes frightened of pitting himself against the world, or committing himself to ordinary actions, since he feels that in the light of such comparisons he can only debase himself.

[...] He half realizes that the superior self and the debased self are both of psychological manufacture. [...]

[...] Remember, we are dealing with a scattered force, various elements of the personality sent out to do different tasks—and in a fashion they are caught between the superior self and the debased self. [...]

[...] Some of those same individuals may be convinced that love is wrong, however, or that sex is debasing, or that children mean the end of youth. [...]

(10:05.) Give us a moment… On the one hand many of you have been taught that sexual expression is wrong, evil, or debasing. [...]

[...] If this were not enough, large segments of the population believe that sex is wrong to begin with — a spiritual debasement, allowed by God only so that the species can continue.

As Nebene, while attracted by Ruburt, and in love with her, you considered her evil, and your attraction to her as a weakness on your part, a debasement: so now you find yourself in the position of helping Ruburt understand that his basic nature is good, that he is not leading people astray, as in that life you thought he was.