“Seth material” search engine (Jane Roberts)

[...] Not sure here, but that I hadn’t outgrown old religious beliefs and training or come to terms with my own energy or abilities.)

Dominance and submission have often been used in religious literature in periods when love and devotion were separated from sexuality. They became unified only through religious visions or experiences, for only God’s love was seen as “good enough” to justify a sexuality otherwise felt to be animalistic. [...]

The President at the time, and through all of his life before (pause), was at heart a stern, repressed idealist of a rather conventionally religious kind. [...]

[...] It is very easy for such persons “to become [religiously] converted” after such episodes (as Watergate), lining themselves up once more on the side of good, searching for “the power of fellowship,” turning to church rather than government, hearing in one way or another the voice of God.

[...] These challenges aren’t just national, of course, but worldwide: The scientific rationale embodied in TMI runs headlong into the western world’s reliance upon energy supplies — mainly oil — from nations that are largely religiously oriented, and that profess all kinds of antipathy for social orders other than their own. [...]

[...] Laughing I sang out as a joke some religious line from a hymn.... [...]

[...] They often use religious terms to express themselves. [...]

[...] Many churchgoers who consider themselves quite religious do not understand the nature of love or affirmation as much as some bar patrons, who celebrate the nature of their bodies and enjoy the spontaneous transcendence as they let themselves go with the motion of their beings.

[...] Jerusalem’s arid environment, coupled with its incredibly complex and active history, led us to speculate anew about the mysterious forces of religious creativity that seemingly had always emanated from there, and were still doing so.

[...] Yet, many who consider themselves religious people hold on to respectability most of all. [...]

Religious laws deal with sin, whether or not a crime is committed (pause), and religious concepts usually take it for granted that the individual is guilty until proven innocent. [...]

[...] As I have before, I found the whole religious issue confusing and contradictory. [...]

[...] Nor can it be disputed that Christianity was based upon great religious and psychic vision. [...]

[...] Many religious people believe that a god exists in a larger dimension of reality, and that he created the universe while being himself outside of it. [...]

[...] The controversy over whether evolution ever really happened—and/or is happening—is far from resolved, whether in scientific, religious, or lay terms.

[...] Why haven’t others—our scientific, religious, and political leaders, or those in the fine arts, say—come up with ideas similar to those espoused by a Seth, and why aren’t those ideas common today? [...]

There are those who overrelied upon religious beliefs, using them as crutches, and in [later lives] then, they might—such people—throw those crutches away overreacting to their newfound “freedom”; and through living lives as meaningless they then realize, after death, that the meaningfulness of existence was after all not dependent upon any religious system. [...]

[...] Some people, having lived lives believing in one religious system or another, being completely immersed in them, give themselves shock treatments of sorts, then, living lives in which they believe in nothing, or at least freeing themselves from any beliefs—only to discover, of course, that a belief in nothing is the most confining belief of all. [...]

Let the religious questions go for now.

I will save that one for the religious chapter. [...]

There was concentrated training that allowed her to focus inward; an exterior environment that forced her to look inward for answers, and a strong religious structure in which initial growth could take place. [...]

[...] Some were religiously oriented. [...]

[...] Religious ideas of course held their own sway then as they do now. [...]

[...] I expect my suggestions given in the last session, few as they are, to be followed religiously.

(We then discussed her reaction to her early religious home environment, especially to the priests in her life. [...] The religious ideas really took hold, and I think we still only partially understand why.

In the past some religious groups have also promoted beliefs that illness is a sign of God’s punishment, or vengeance for sins committed against his “goodness.”

[...] Another is my own longtime interest in the American psychologist and philosopher, William James [1842–1910]; he wrote the classic The Varieties of Religious Experience.³ A third is a letter received last week from a Jungian psychologist who had been inspired by Seth’s material on the Swiss psychologist and psychiatrist, Carl Jung [1875–1961], in Chapter 13 of Seth Speaks. [...]

(At one of our breaks Jane said that she had picked up the title of the James book from which she’d been “reading”: The Varieties of Religious States — with only States differing from Experience in the name of James’s book in our physical reality. [...]

[...] Ruburt picked up on James’s world view, however, as in your terms at least it “existed” perhaps 10 years ago.⁶ Then, in his mind, James playfully thought of a book that he would write were he “living,” called The Varieties of Religious States — an altered version of a book he wrote in life.

[...] He began to see a conglomeration of what he loosely called religious states, each different and yet each serving to unify experience in the light of its particular “natural features.” [...]

(After a serious discussion of the search for truth, life after death, religious backgrounds, etc. [...]

(After a brief discussion on changing and giving up religious beliefs, Seth explained:)

[...] Some religious beliefs suggest that the body is impure, and the heir to disease and infirmity. [...]

[...] The hostage situation (now in day 53) is a materialized mass dream, meant to be important and vital on political and religious platforms of reality, meant to dramatize a conflict of beliefs, and to project that conflict outward into the realm of public knowledge. [...]

Religious beliefs will be examined as they have not been before, and their connections and political affiliations. [...]

[...] Many of the early prints created in Europe illustrate religious subjects. One of the first dated European woodcuts, showing a religious figure, appeared in 1423; a book bearing woodcut illustrations was produced circa 1460; the first Roman book containing woodcuts was made in 1467. [...]

[...] Poor people saw lesser versions of religious paintings in their own simple churches, done by local artists of far lesser merit than those [who] painted for the popes.