“Seth material” search engine (Jane Roberts)

[...] A war, in your terms, can be practically experienced as a murderous disaster, a triumph of savagery—or as a sublime victory of the human spirit over evil.

[...] He thought of the spontaneous self, his spontaneous self, as joyful, free, intensely creative, but also as somewhat evil, frightening, unreasoning, and liable to lead him to disaster.

In their own ways, these are heroes representing the detective who is out to protect good against evil, to set things right. [...]

6. About Seth’s reference to the myths connected with his name: Set, or Seth, was an Egyptian god of evil (with an animal’s head) whose complicated origins could, it’s thought, reach back in antiquity to at least 7500 B.C. In Judaism, of course, Seth was the third son of Adam and Eve, after Cain and Abel (Genesis 4 and 5). [...]

[...] Death is viewed in terms of value judgments of good and evil and black and white — the annihilation of consciousness being perceived as black, and its resurrection as white.

(Pause.) When I speak of impulses, many of you will automatically think of impulses that appear contradictory or dangerous or “evil” — and that is because you are so convinced of the basic unworthiness of your being. [...]

(Pause.) Nor can this concept fit into your versions of good and evil, as I will explain later in this book. [...]

I am not here specifically blaming Christianity, for far before its emergence, your ideas (underlined) and beliefs about good and evil [were] far more important in all matters regarding the species than any simple questions of genetic variances, natural selection, or environmental influence. [...]

[...] Some of you find a joyful world, and some of you are pursued by evil. [...]

[...] It is a blanket belief: human nature is inherently evil. [...]

[...] Chapters 16 and 17 in particular contain material on what Seth calls natural hypnosis, and on Western medicine, physicians, the suggestions associated with medical insurance and “health” literature, diet, childbirth, hospitals, natural death, good and evil, and so forth.

[...] Often such people are highly creative, with good reserves of energy, but caught between highly contrasting beliefs, either of good and evil, or power and weakness. [...]

[...] Usually, such an idealized inner self comes from the acceptance of highly distorted beliefs—again, concerning good and evil. [...]

[...] If they are nearly convinced, however, that the self is also dangerous or evil, then they become afraid of using their abilities, and indeed become more frightened of the self—which, again, they then try to conquer by dividing. [...]

[...] Ida was afraid to see the psychologist again, for fear that therapy would throw up evidence of this feared evil thing, and Dick is afraid of writing poetry again lest the intuitions upset his life. [...]

[...] They felt threatened by the world, which was painted by their beliefs so that it presented a picture of unmitigated evil and corruption. [...]

[...] They well understood the evils of violence in earthly terms, but they would have denied the individual’s right to learn this his own way, and thus prevented the individual from using his own methods, creatively, to turn the violence into constructive areas. [...]

(Pause at 10:10.) At the same time, there is much discussion about the good of mankind, ideal principles, goodness, charity and faith—but these are seen as possible only within the group, for the exterior world, you are told, is full of evil and corruption. [...]

[...] Any evils in the world are symptoms of you own inner disorders and are meant to lead you to cure them. [...]

[...] He began to feel that social action itself was of little value, for if man’s evil were built-in, for whatever reasons, then where was there any hope?

[...] I will carry my sacrilegious remarks further to tell you personally, Joseph, that the Rockefellers are not driven by any evil intent. [...]

[...] Even the early environment, so abhorred by the ego, were chosen in order to deepen the desire for truth and to force the personality to face the issues of life and death, evil and goodness, full face. [...]

[...] There is faith in good, but there is also faith in “evil.” [...]