“Seth material” search engine (Jane Roberts)

[...] Now reading this, many readers will be taken back, for they believe that love is the impetus, and that love is opposed to aggression. [...] Natural aggression is the creative loving thrust forward, the way in which love is activated, the fuel through whose agency love propels itself. (With emphasis:) Aggression in the most basic terms has nothing to do with physical violence as you think of it, but with the force through which love is perpetuated and creatively renewed.

[...] She is a lovely young blonde. [...]

(We sat until 11:26 p.m. before Jane decided that it wasn’t worth trying to resume the session: “I hate to say it, but to hell with it for tonight —”)

When Rebellers was published your attitude was a poor one, but it was drastically received by our friend, who could not understand it and felt then and there that you no longer loved him as you had. Because he felt you loved him for his talent alone, then his books became also gifts to you beside their meaning for himself. [...] I am using it, so you can love me.”

It was the only thing that set him apart under welfare conditions, the mark of distinction that got him to college by the skin of his teeth, and it was, he felt, what made you love him. Therefore if you had criticisms about his work, if you did not like it, you would not love him.

[...] Not only did his book have to be good, you see, but financially successful since you loved him for his talents mainly, and the two were combined. With the financial elements added, then to retain your love his books must also sell well.

[...] A mate from any given life, for example, may or may not represent someone with whom you have a deep abiding tie, and again you may marry someone because of highly ambiguous feelings from a past life, and choose a married relationship that is not based upon love, though love may emerge.

[...] If in one life, for example, you hated women, you may very well be a woman in the next life. [...]

Some families come together in a particular life not because of great attraction or love in a past existence, but for the opposite reason. [...]

[...] To him sexual love must stand in direct opposition to spiritual love, so that his relationships with women put him in an impossible situation—and desire itself ultimately becomes a condition from which one must escape. [...]

[...] “I hate to do that....” [...]

Just make sure that your thoughts of love are not impregnated with sperm of hate that you do not recognize. [...]

[...] And for all your fine thoughts, why are each of you, in your secret ways, so afraid of the implications of the word love or showing it here? Why do you find it far safer to show love to an animal and pet it, than to a person? [...] Some of you would rather stand up in this class and say, “I killed an animal in hatred” or “I knocked a man’s guts out” or “I shot my neighbor” almost, rather than express a simple statement of love or acceptance to another person in the class wholeheartedly and act, that was not an act, when you are not a star performing. [...]

Now I have not said this to you before because you were not ready for it before, but now you are, and you can progress and free your own feelings of trust and love. And then you will meet these in exterior circumstances and recognize them in others for they have been offered to you, both kindness and love and trust, in the past, and you did not recognize them. [...]

You will be bound to those you love and those you hate, though you will learn to release and lose and dissipate the hatred. You will learn to use even hatred creatively and to turn it to the higher ends, to transform it finally into love. [...]

The settings in your physical environment, the sometimes lovely paraphernalia, the physical aspects of life as you know it, are all camouflages, and so I call your physical reality a camouflage. [...]

You both know what love and hate are, but as I told you earlier, try to think in new ways. Love and hate, for example, are action. [...]

[...] Since I didn’t have one, I substituted a lovely blue bottle which was filled with water and into which I stared intently for a good half hour. [...]

Marie did not hate Ruburt, though at times she could be quite hateful in her expressions. [...]

[...] In the meantime Ruburt felt—because of those beliefs—to some extent now, I am simplifying —that he could not do enough, produce enough, help himself or others enough, that he could not satisfy you enough in many areas, because he felt he was so flawed to begin with, therefore he did not deserve love, and would have to work for it, or plead for it. [...]

[...] You cannot divorce it from your own sense of reality and I use therefore the word “love” without the embarrassment that some of you, quite privately, ascribe to it. You can love a flower, you do not hate it because it has one brown petal, and yet, when you find another individual with a symbolic brown petal, you immediately latch upon that. [...]

It is your interpretation of a love that you do not know how to interpret. The closest you can come to the idea, and the feeling of true love is the sexual one and so you often interpret what you receive in sexual terms. [...]

([Gert:] “Then we have distorted the word love as being something simply sexual?”)

[...] You love and hate family, precisely as Ruburt does. [...]

[...] There has been some success with people who imagine that the cancer is instead some hated enemy or monster or foe, which is then banished through mental mock battles over a period of time. [...]

Even in the most dire of instances, some patients suddenly fall in love, or something in their home environment changes, and the person also seems to change overnight — while again the disease is gone.

[...] That [commandment] is a much better road to follow, for example than: “You shall love your neighbor as yourself,” for many of you do not love yourselves to begin with, and can scarcely love your neighbor as well. The idea is that if you love your neighbor you will not treat him poorly, much less kill him — but the commandment: “Thou shalt not kill,” says you shall not kill your neighbor no matter how you feel about him. [...]

[...] He took a routine job in a local business and stayed with it for over 20 years, all of the time hating to go to work, or saying that he did, and at the same time refusing to try other areas of activity that were open to him — because he was afraid to try.

We do feel an equivalent of what you call emotions, though these are not the love or hate or anger that you know. [...]

The great emotion of love has been thus far poorly used, yet it represents even the biological impetus of your being. Your religions in a large measure have taught you to hate yourselves and physical existence. They have told you to love God, but rarely taught you to experience the gods in yourselves.

[...] A few great men have glimpsed those abilities, comma, and their love of the race and their integrity had caused them to trigger the unused portions of the brain.² In their way they sensed the great probable future and its ramifications.

[...] The need and the yearning to love and to know are both biologically present within you. [...]

[...] And there is no man that hates but that hatred is reflected outward and made physical. And there is no man that loves but that that love is not reflected outward and made physical. [...]

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.

[...] He feared Rome and hated it. [...]

The personality however, tell him, lived according to his lights, possessed a primitive love of nature, and did, now, inspire others with heroism under the conditions chosen In the second existence mentioned, he was again a leader, but had learned the two-tongued nature of power, and allowed the Christians to win. [...]

[...] Jane at first said during our talk that she must hate many things—but it seems that hate would only be a mask for fear— hence the suggestion that instead of asking herself what she hates, a more basic question is “What do I fear?”

[...] This had to do with the love-making also. [...]

Now this is indeed a loving endeavor! [...]

(Florence commented that she would hate to be dependent upon somebody watering her as a flower. [...]

[...] “You hated yourself but you couldn’t stay away from me.”

[...] I even loved you then, too, like I do now.”

[...] I know that I have hated one parent or another. [...]

[...] He is also in need of love and care, and he knew, in his own way, that a bargain could be worked out. [...]