“Seth material” search engine (Jane Roberts)

The person so involved must be extremely disturbed to begin with: up in arms against social, national, or religious issues, and therefore able to serve as a focus point for countless other individuals affected in the same manner.

In some cases, however, the constructed superbeing can deliver astute comments on national, social, or religious conditions.

Now: Ruburt’s paper was well done, and is important to an understanding of what has been happening in his own life, as well as indicating the larger social framework. [...]

[...] (Pause.) Although Ruburt did not mention this in his paper, reincarnation does have a part to play, for child’s curiosity must somehow be fitted into a new social structure, generally speaking, from other reincarnational ones. [...]

(8:44.) In terms of reincarnation, Christianity in numberless cases even served as a uniting framework connecting lives: you could for example theoretically move from one century to another, and while there were social and political changes, the overall cultural framework might well be the same. [...]

(“The authority of the self has been eroded by religion, science, and psychology itself, so that impulses are equated with anti-social behavior, considered synonymous with it, or with individual expression at the expense of social order.”

(“Despite the beliefs and teachings of religion and psychology, impulses are biological and psychic directional signals, meant to nudge the individual toward his/her greatest opportunities for expression and development privately—and also to insure the person’s contribution to mass social reality.”

[...] From many sources—literature, psychology, religion, biography, he felt that creative or artistic people, those highly gifted, were persecuted by others, hunted down, misunderstood, and poorly equipped to deal with the social world. [...]

[...] Social organizations, clubs, and other frameworks of course to some extent apply here, and supply for many people frameworks in which certain relationships can be encountered that are specific—limited in some ways, perhaps, to certain specific interests, and yet they give a sense of belonging.

[...] In one way or another, however, you have not accepted the traditional social roles. [...]

[...] Partially it was the belief that women were more vulnerable, and the social conditions—Darwinian and Freudian concepts—that led him to accept that position, and all the material I have given fits in here. [...]

[...] Then Wednesday morning I’m scheduled to see our lawyer regarding taxes, Jane’s social security, and so on. Later this month I should apply for my own social security benefits. [...]

Dictation: I am not implying that all social workers are driven by personal problems. On the other hand, it is quite true to say that many such questions turn into challenges with a change of mind, and are then used as impetuses to affect social alterations.

Since the source is not understood, no exterior manipulation in the social structure will be effective enough, and the person involved will see the problem personified in every issue. Hence, even improvements in the social framework will be “invisible” to the individual’s perception — not noticed. [...]

[...] When you view the world, social groups, political groups, your friends, your private experience — these are all attracted into your realm of activity by your beliefs. [...]

[...] Now her pace began to pick up.) Some people who have been ill for years suddenly recover, and then throw themselves into some great beneficial social endeavor in which their own problems are lost, and a new stability is maintained. Often this represents a symbolic transference of symptoms from the body outward into the social structure.

[...] We talked about many things, and he’s to get back to me regarding Jane’s social security, disability payments, income, and so on. He’s also ordered a birth certificate for me from Harrisburg, Pennsylvania and is to check with social security about what benefits I may be able to get while still working.

[...] They often come to full strength before great social changes. Others might build social structures from their work, for example, but the Sumari themselves, while pleased, will usually not be able to feel any intuitive sense of belonging with any structured group.²

[...] I can write that many of the characteristics Seth mentioned this evening apply to us, as we’ve learned over the years — especially those concerning our love of art, our being initiators, and our desires to be free of social structures. [...] Yet if our work is to ever result in social changes of any kind, those changes will have to be carried through by others, for primarily Jane and I work alone.

[...] They also are connected with the much larger social issues, such as the uses to which your nuclear technology will be put.

You have been taught for centuries in one way or another that repression, generally speaking, now, was all in all a natural, good, social and moral requirement, that expression was dangerous and must be harnessed and channeled because it was believed so thoroughly that man’s natural capacities led him toward destructive rather than positive behavior. [...]

[...] You have been taught not to trust that energy, however, and in one way or another your social programs and your governments themselves are based upon the proposition that man must be protected from his own nature —a nature seen as unsavory at best.

[...] On other occasions he would write nighttimes, letting those hours by themselves create their own moods of secrecy and isolation from the social environment. [...]

[...] You live in a social world, so the symptoms also served as face-saving devices. [...]

[...] He was saved, so it seemed, from endless explanations; so with a kind of psychological economy that worked far too well for a time the symptoms served to keep him writing at his desk, to regulate the flow of psychic activity, making sure of its direction, and to provide a suitable social reason to refrain from activities that might distract him—from tours or shows, and also even from any onslaught of psychic activity that might follow any unseeming (underlined) spontaneous behavior. [...]

[...] In the nonpsychic arena these correspond with your doctors and nurses and even to, say, social reformers. [...]

In the social world as in the microscopic one, cooperation again is paramount. Only a basic bisexuality could give the species the leeway necessary, and prevent stereotyped behavior of a kind that would hamper creativity and social commerce. [...]

[...] There are other taboos, involving racial restrictions, or cultural, social, and economic ones. [...]

[...] These fears are closeted on an individual basis, and those people who express them socially are imprisoned. [...]

In all cases, little effort is made to understand the basic problems beneath, and the social segregations merely build up the pressure, so to speak, so that those with like beliefs are kept in situations that only perpetuate the basic causes.

(11:35.) Your social structure, from the largest metropolis to the smallest farm, from the wealthiest areas to the poorest ghettos, from the monasteries to the prisons, reflects the inner situation of the individual self and the personal beliefs that each of you hold.

[...] However, I have been so concerned of late with our lessons that I have barely taken time to do more than say hello and good-bye, and I do indeed now and then feel like indulging in some more relaxed social discourse. And one of these evenings we shall have a social time.

[...] Reaching out to passersby and touching their garments, he could accurately tell their social and economic standing through the touch of the cloth. [...]

[...] You may close the session, or you may take a short break and continue for a few social pleasantries.

[...] This loss may occur in the environment itself, in changing social conditions. [...]

[...] AIDS is a social phenomenon to that extent, expressing the deep dissatisfactions, doubts, and angers of a prejudiced-against segment of society.

[...] But subconsciously you wondered what social environment your child would really (underlined) encounter„ and whether or not you deprived him of the social and economic benefits that you have convinced yourself, consciously, you do not need.

When you refused to dance, he interpreted this to mean that he was right: he could be spontaneous only as long as it was socially approved, did not hassle you, and when he did not stand out from the crowd.

[...] He always believed, now, that when you spoke to him in the past about walking faster than you, or not waiting for you to open doors, that you were saying to him “You are going too fast for me, and putting me in a poor social light.”

[...] As partners, to some extent consciously you agreed to varying attitudes at different times to the conditions, though the main elements of course are Ruburt’s. You feel the necessity for some restraint in social encounters, and with the world at large. [...]

Many people who use drugs socially are playing a kind of psychological Russian roulette. [...]

[...] In some ancient cultures, drugs were indeed utilized in such a manner, but their use was well understood — and more importantly, their use was socially acceptable. [...]

[...] 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. A land in which things must be judged thus-and-so, a land in which people disappear as much as possible into established family and social roles, where the lines are clearly marked. [...]

[...] Everyone knows in which social level each other person belongs. [...]