“Seth material” search engine (Jane Roberts)

[...] You have vast reservoirs of energy in particular, both of you, that have been blocked simply because the natural person was simply ignored, and beliefs of the social person taken as the indisputable ones. [...]

[...] I realize that your social mores also dictate your eating habits — but four light meals a day will overall serve you very well, and give the body a more steady, regulated nourishment.

[...] The same kind of moral value judgment can be placed in almost any area of human activity, and will of course have social repercussions. [...]

Each day became a battle to turn play into work, structure it, and make it personally and socially acceptable. [...]

[...] You picked up the idea of work but frowned upon certain aspects of creativity as not safe or profitable—as your father’s creative, inventive aspects did not produce financially in your family, and in terms of work did not pay off in social or family terms.

Now: every individual alive is intimately concerned at certain levels with all of the national and global challenges in the political and social and religious arena.

[...] To some extent or another there are always social as well as private aspects to a person’s state of health. [...]

[...] Jane and I saw Norma socially one evening, along with a few other students as well as some people who were not class members. [...]

[...] Seth began by advising us to have a more balanced social life—to go out more and mix with people—so as to counter the intense inner activity of psychic experience. [...]

[...] You should know that I too enjoy a moment of social discourse, or I would not keep you so long. [...]

[...] There is a natural desire to want the respect of one’s fellows, to avoid social taboos or ostracism. [...]

[...] Ruburt quickly discovered that the public image of a psychic was quite different than that given to a writer, and so was the social image. [...]

[...] Sexual, economic, social and even religious behavior became tinged by these concepts. [...]

Illness is a face-saving device, socially, often occurring where private beliefs and feelings find irritation with mass beliefs. [...]

A connection with a particular event that was social. [...]

(“A connection with a particular event that was social. [...]

(Jane was also quite amused when the management of the YWCA asked her if she wanted to volunteer her services, when they learned of my family connections here in Elmira; for the social connections.

[...] Here, I want to stress the social aspects of dreams, and to point out the fact that dreams also show you some of the processes that are involved in the actual formation of physical events: You actually come into an event, therefore, long before the event physically happens, at other levels of consciousness, and a good deal of this prior activity takes place in the state of dreaming.

Yet (remembering what I said about seeming contradictions), your dreams are also social events of a kind, and the state of [...]

I do not mean daily social hours. [...]

I am not saying that you should not talk about our sessions or allied subjects with friends, only that one night or sometimes two, of social discourse should certainly contain some more outward enjoyments. [...]

[...] I make a distinction between sympathy and pity, for a lively sympathy leads toward construction, toward the utilization of abilities, even to social discourse, while pity can be deadening.

[...] In Iran, for instance, present-day Islamic law reaches into and defines acceptable and nonacceptable behavior in every facet of individual and mass life—from the most explicitly sexual to that with the broadest social and national implications. [...]

[...] I said our craving for such “entertainment” must reflect our basic social beliefs beneath our veneer of respectability — the conscious, negative fears of the unknown, meaning that we’ve created such a division in ourselves by shutting out our conscious awareness of our own true selves. [...]

(Long pause.) For adults, ideas of health and illness are intimately connected with philosophical, religious, and social beliefs. [...]

(9:23.) In the case of the man who wrote Ruburt, we have a mixture of those characteristics in which interior events—the events of the imagination—cast too strong a light upon physical events as far as the socially accepted blend is concerned. [...]

[...] Ruburt is not particularly pleased with what he knows I am about to say, but I am not held by the same social rules that hold him in this particular manner, and I know Philip (Seth’s entity name for John Bradley) perhaps better than he does.

[...] This would not be a social affair however, per se, and that should be clearly understood. [...]

[...] For the relationship begins to disintegrate into the social discourse they could get anywhere else.

[...] But you did have a fling at meeting your times directly, and of reaping those rewards, personally, socially, and financially. [...]

[...] You looked at the world and could no longer accept many of the basic beliefs upon which its fabric is socially founded. [...]

You believed that you should be outgoing, vigorous, somewhat competitive, and you believed you should be socially oriented, while at the same time you believed that those things conflicted in a basic way with other drives. [...] In periods of intense inner activity that were enjoyable and productive, you disapproved of yourselves because you were not at the same time socially oriented, vigorously involved in exercises, or physically oriented pursuits, and so you disapproved of yourselves.