“Seth material” search engine (Jane Roberts)

Such individuals, however, want poverty. [...] They may think that poverty is demeaning or humiliating or threatening, yet want it despite those conditions for other reasons that may or may not have anything to do with money, per se. [...]

There is nothing “wrong” with poverty, or morally reprehensible. But people who write you, for example, saying “I want to make good money, but all my jobs are innocuous, or I have none,” are not facing the fact that for the time being, at least, they want poverty. [...]

[...] This sounds quite simplistic, and yet it is quite practically true, but you have people professing to desire wealth while obviously doing everything possible to insure the continuance of poverty. [...]

[...] Money applied liberally, however, to a poverty-stricken group of people can increase their problems if the basic social and individual causes are not resolved. The poverty “rightly or wrongly” has been chosen for a reason. Ruburt’s early poverty was rich. Now I am not advocating poverty per se, but you must look at all such matters with a different kind of vision.

[...] As a result, poverty becomes evidence of a lack of morality. [...]

Some of you will have a contradictory belief that poverty is virtuous, and that wealth is a vice and represents evidence of a spiritual lack. [...]

[...] The beliefs boil down to your ideas of right and wrong, and they involve all of your attitudes concerning illness and health, wealth and poverty, the relationships of the races, religious conflicts, and more important, your intimate day-by-day psychological reality.

[...] One point I want to mention: Ruburt’s mother tried to escape poverty through the calculated unrelenting use of her beauty, and it did not work. Ruburt in his own way tried to escape poverty through the use of his brains, and he was afraid that that was not going to work either. [...]

[...] The fears of time, the early fears that made him want to escape poverty, the feeling that all eggs must be put in one basket, and his reaction to you and your circumstances—these were all connected. [...]

[...] You are focusing upon poverty rather than wealth.

Your subjective life has been somewhat permeated by thoughts of want, and literally poverty, until you have indeed exaggerated your own situation. [...]

[...] The rest of the time consciously make an effort to control your attitude when you find yourself thinking in terms of want or poverty. [...]

Still the old feeling, always an excuse, that poverty is pure and more virtuous. [...]

[...] They will consider poverty as a sign of God’s displeasure and so be inclined to leave the entire matter in his “hands.” [...]

In that chart of belief, disease, poverty, femininity to some extent, non-Christian concepts, and a non-Caucasian racial heritage, are all considered wrong to one degree or another.

[...] Black skin or brown skin becomes the criteria of spiritual perfection, and poverty a badge of honor to be worn not only proudly, but often to be used as an aggressive tool. [...]

[...] You have, for example, the extremes of poverty suffered by people in many other parts of the world — a poverty that stunts all kinds of growth, mental and physical, and brings about an early death. [...]

(Pause.) Many great contrasts of a social nature have the same kind of inner meaning; here whole groups of individuals chose particular life situations in which, for example, poverty and illness predominate, while other areas of the world (or of any given nation) enjoy the highest technological advances, wealth and prosperity. [...] But on other levels, through the contrasting focuses of poverty and wealth, scientific accomplishments or the lack of them, opposites are brilliantly apparent. [...]

[...] In somewhat the same manner, this also applies to those born in extreme poverty or in the most seemingly unfortunate of family situations. [...]

[...] But Christ, my condition is worse than poverty; so—out it goes. [...]

[...] People go from illness to illness and from poverty to poverty from lack of the knowledge I am giving you.

[...] The poor man takes his poverty for granted, actually on trust, and takes it for granted he will have more of the same.

You cannot say, “The poor are poor simply because they chose poverty, and therefore there is no need for me to help them.” This attitude can easily draw poverty to you in the next experience.

[...] Therefore, if you believe for example that excellent artists must be poverty stricken, then this will be a part of your overall expectation framework; and for you it will indeed be, and exist as, a truth.

[...] To protect your ability then, you would rigorously fight to retain your poverty.

[...] You could have made a much less painful transition between complete commercialism and painting than you did, but here at a crucial moment was starry-eyed Ruburt, with his ideas of the poverty-stricken artist; and you can carry on from there.

[...] The balances of nature, culture, communication, transportation, had altered to such a degree that a real poverty had resulted, not simply simple basic but adequate living conditions. [...]

(10:09.) The entire structure was beginning to topple, however, and the poverty was overtaking the damned. [...]

If you are poor, you chose that reality from many probable ones that did not involve poverty — and that are still open. [...]

[...] For a while, as given much earlier, he was worried about money, believing poverty the mark of the artist. [...]

[...] Ruburt did not concentrate upon the problem of, say, possible poverty. [...]

[...] To wind up the seminar on poverty a press conference was held with Sargent Shriver, director of the poverty program. [...]

[...] During December 6 to 9 the paper sent her to Washington, DC to attend A Seminar on Poverty, conducted by the Office of Economic Opportunity which is headed by R. Sargent Shriver.

[...] By then we knew she was going to Washington, but Jane does not believe Peggy told her specifically, for instance, that Peggy was to cover a seminar on poverty. [...]

[...] The talk didn’t concern the survival of our nation, but of some individuals within it; it was a seminar on poverty.)

[...] If you are in poverty, you can instead find yourself surrounded by abundance.

[...] You may say, “Poor health makes no sense to me,” or, “A fractured relationship with my mate is hardly what I was after,” or, “I certainly have not been pursuing poverty after all my hard work.”

[...] Yet for your own reasons you began to believe in illness more than health, in poverty more than abundance, in loneliness rather than affection.

(And: “A chapter on a person’s ‘Effective Personal Reality’ — about the private purposes in one’s life, and the bounds of creaturehood as set by your body; what you choose to be born with as far as health, disease, poverty or wealth, ability, etc., are concerned.”