“Seth material” search engine (Jane Roberts)

A flexible body suddenly in the position of Ruburt’s would protest, and it is a sign of his progress that he now feels that protest. It triggers his release. The discomfort itself, accepted, triggers those body responses that will and are righting the situation. This is highly important. You can minimize pain or discomfort through drugs, cutting down on the “cry” of any symptoms. The cry of symptoms, however, is meant to bring about a new condition, to trigger healing aspects, so drugs can often impede the healing process.

You cannot make conventional judgments in such matters. In practical terms it is natural for muscles that are restrained to hurt. It was unnatural in those terms for Ruburt not to feel soreness in the past when his body stance was so unnaturally restrained. He did not allow his muscles their natural protest.

He is allowing his body its natural expression. The liberated areas initially reflect the dis-ease, the unease. The protests that he blocked out then can immediately begin their own rehabilitation. He is about over that particular process.

[...] Behind any ordinary disagreement you might voice, any normal protest, he felt there was a great charge. He was so afraid to voice protest himself that he felt you must be driven by great inner forces before you would dare voice any protest to him.

[...] The same characteristics go along with the identification—the refusal to argue, the fear of argument, of overt protest, and of silent protest; fasting as a method of protest.

[...] This brought on greater feelings of guilt over any protest.

Think of the slides shown today (by Loren) of postcard Tunkhannock, Pennsylvania, USA, home of conventional, American, Protestant values. I am (underlined) generalizing here to make a point: a largely postcard land, in which social clichés pass for communication, in which social ceremonies take the place of private communications—a land in which beliefs must be like landmarks, unchanging, utterly dependable, always there to be used for touchstones lest the puritanical Protestant stray from worthy goals. [...]

Not to work at an ordinary job, or at a clearly defined occupation, has always had a tint of European decadence to Americans—and that is to some extent the result of the early Protestants’ attitude toward the wealthy, robed gentlemen of the late medieval, Roman Catholic Church. [...]

You are afraid you will be thought of as a gentleman of leisure—at the worst a moral crime most certainly in light of the beliefs that originated at the time the Protestants first abandoned the Roman Catholic Church. [...]

[...] (Louder:) The Protestants have always thought that artists were decadent, that contemplation was dangerous, and that leisure was a crime. [...]

The Protestant work ethics give you great technology sometimes. [...] Protestant work ethics do not produce great art, and they can finally undo the good that they have done, by turning all work into a meaningless performance in which the product itself becomes a means to an end, and loses any esthetic value.

The Protestant work ethics lack exuberance. [...]

In a manner of speaking, and in the terms of this discussion, you adapted the methods of the Protestant work ethics to your creative endeavors. [...]

[...] He felt he needed financial freedom in order to work, but in those terms work was equated with the Protestant work ethics, where spontaneity was frowned upon. [...]

Ruburt, dear Ruburt, has been besieging me with protests because your kitchen is small. [...]

[...] Jane used this fact in protesting to Seth about switching the iceboxes.)

(“An entrance,” Linda, a Protestant, married a Catholic in a Brooklyn church. Jane said she felt the reference to an entrance concerned the recent decision by the Ecumenical Council in Rome, to the effect that Protestants could now be allowed to enter the altar enclosure to be married. [...]

[...] The “initiation” referred to the marriage of course, but also to the beginning of a new tradition in the particular church where for the first time a Protestant was allowed into the altar section.

[...] The connection is far-out: My brother, father of the Protestant bride who married a Catholic, was at my parents’ home Sunday; the people who live next door are Catholic.

When you sleep longer than 7 hours in particular, his muscles protest, and this causes much of the morning difficulty. He ignores the message, and sleeps, muttering in protest at the discomfort, and then it takes him another hour or so after breakfast, simply because he did not move the body when it was ready to move.

(There followed a discussion about the place of protest and violence in the world today—this violence as a means to correct injustice and to get people to accept all other people and their “thing” without prejudice or the judgment of someone else’s values. [...]

On one level the deaths are a protest against the time in which they occur. [...]

[...] Often such outbreaks take place after ineffective political or social action — that is, after some unified mass social protest — has failed, or is considered hopeless. [...]

[...] Yet, though each victim in an epidemic may die his or her own death, that death becomes part of a mass social protest. [...]

[...] Now if you happen to be Protestant, male, white, American, rich, and healthy, at least within the framework of your beliefs you can look at yourself with “clear” eyes. [...] You will notice that I added “Protestant” to our value system, as well as “American.” [...]

[...] “Force it,” I said at 9:20, still joking, and Jane protested in good humor. [...]

[...] “I want to make a formal protest for the record,” she told Mary Jean, “that I wasn’t notified about this.” [...]

[...] There were no protests on his part, no recriminations about his voice “being stilled forever,” for example. [...]

[...] The reason the pendulum suggestions do work is that you are both jointly changing a status quo that you have jointly—though you may protest—previously accepted.

[...] Ruburt fixed it so that he could only sit at his desk—and for all your protests, my dear friend, you acquiesced. [...]

[...] He made it to the car, knowing that on the other occasions that his body had so protested he had had difficulty. [...]

On your return, considering the situation, he gallantly tried to gather his resources, and made it halfway around the car before the protesting muscles had their say. [...]

[...] He was determined, protesting or not, that your work would see the light of day, that despite any compromises its merits would appear.

[...] She said through tears that she wants to get well, but that meant little to me, I’m afraid, since her state flatly contradicts such protestations. [...]

(“But I do care,” Jane protested. [...]

[...] AIDS is a kind of biological protest, as if symbolically the homosexuals are saying: “You may as well kill us. [...]

[...] At the same time for all your protest, the (to me) apartment noises are comforting. [...]