“Seth material” search engine (Jane Roberts)

[...] It seems to me that no matter what role in any life the individual decides upon before birth (to incorporate Seth’s ideas here), that individual will carry consciousness’s innate drive toward personal expression — but still within the protection furnished by social organization. [...]

To me, this fact alone lends a credence to his visions that bolsters my own in the most meaningful way: I think our tower experiences of so long ago (in terms of linear time), plus our mutual artistic backgrounds now, with their corresponding social implications, are too closely allied to be explained as “coincidence” in the objective fact world. [...]

[...] Now such a time is in the offing socially. [...]

[...] The nunneries and monasteries were long-time social and religious institutions, some extremely rigorous, while others were religiously oriented in name only. [...]

Now, I have not been so social here before, and if you are not careful I shall see that you return to your dead bonfire. [...]

[...] The responsiveness, incidentally, covers a variety of issues, socially as well as physically. [...]

Many people, not all, do “not see the world as others see it,” and so there are social and medical explanations. [...]

[...] They were social, could swim well (pause), and for some time could live on the water. [...]

In other terms, however — social terms — you have yet to achieve the same kind of spiritual brotherhood possessed by your cells; and so you do not understand that the experience of your world is intimately connected with your own private experience. [...]

While trusting himself enough to use the abilities—and in a largely uncongenial social atmosphere—he still found it necessary to be highly critical, and not to rely upon the abilities too much, lest he was unknowingly as deluded as many people would certainly say he was. [...]

Those for example at Jonestown become symbols of social, religious, and political unrest. [...]

[...] This also applies to religions, and political and social situations as well. [...]

[...] You did so, however, in the light of that psychological climate, so that while you went your own ways you also reacted to the social environment: you tried to show other people that you were indeed responsible—more, that you worked (underlined) not only as hard as others, but often harder (underlined). [...]

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals (emphatically). When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. [...]

Your mother represented the opposite in your mind—the emotionally explosive, suffocating immediacy, a female life and earthly ties, social commitment, homey chores and distractions that seemed to be directly opposed to solitary creativity.

[...] On other areas of life the spontaneous became highly suspect in both social and work areas. [...]

The comics acquainted you with what I will call a kind of surface art, and also in a way acquainted you with caricatures of social reality. [...]

[...] If you cannot trust the self, then you will see social and civic organizations primarily as ways of directing the self in certain areas, prohibiting its full power. [...]

[...] Your civilizations are your splendid, creative, exterior renditions of the inner social groupings of the cells of the body, and the cooperative processes of nature that give you physical life. [...]

[...] This applies to other people as well, because of your ideas of what you should be doing at any given time, or what is socially respectable, proper, upright, even moral (wryly) in limited terms.

[...] It was obviously one born from your basic creative natures—a challenge rather than a problem, but one that was interwoven with all kinds of social and economic and family connotations.