“Seth material” search engine (Jane Roberts)

[...] He is slightly contemptuous of the wealthy, or those in social positions. [...]

(9:22.) He lives above his means for certain reasons—because he enjoys a certain kind of self-indulgence, and the immediate satisfaction of desires, but also a kind of backhand slap against the socially prominent or wealthier associates—that he can live as well as they.

[...] Right now it is socially fashionable to take up some kind of exercise, gym work, or strenuous sport, so it seems obvious that the general populace must have a great regard for the physical body. [...]

In the next portion of this book we will discuss people who are frightened of themselves, then, and the roles that they seek in private and social behavior. [...]

[...] A large portion of this book will be devoted, of course, to the introduction of concepts that will privately encourage greater productivity and creativity, and therefore automatically contribute to more healthy and sane social ways.

They feel isolated and alone, unappreciated, filled with rage which is being constantly expressed — in many cases, though not all — through a steady series of minor social crimes. [...]

I want to mention again that all kinds of events are involved with Ruburt, for example—physical, psychological, and even social. [...]

[...] Your social beliefs are of course important here, mass medical beliefs. [...]

[...] They provide a social as well as a medical service. [...] Flu epidemics become social excuses for much needed rest, therefore, and serve as face-saving devices so that the individuals can hide from themselves their inner difficulties. [...]

[...] Social barriers are dropped, economic positions forgotten. [...]

I will let you return to your social discourse.

[...] I will let you return to what I hope is pleasant social discourse.

I will let you return to your social discourse. [...]

[...] I will let you return to what I hope is pleasant social discourse. [...]

I do not mean to make derogatory statements concerning your social world. [...] The public format requires a kind of social shorthand that does not allow for the development or expansion of ideas or creativity, so that the attempt to explain anything like “our work” would be extremely difficult in that regard. [...]

[...] This other-directed superself image, however, largely of social construction, superimposes the idea of responsibility over the idea of enjoyment, and in many cases is in direct contradiction as far as Ruburt’s natural tendencies are concerned. [...]

(It was: distinguish between the natural and cultural or social world and assure myself I am safe in the natural world.

[...] On a larger social scale the same thing applies in your wars (pause), in which the most drastic measures are considered as sane enough and reasonable if only the goal is “a good one.” [...]

[...] (Long pause.) Added to all of this, you have varying social climates throughout a life. [...]

[...] And all of these portraits are alive and interacting, and as they interact they form the planetary, mass social and political events of your world.

[...] In a way, illness is a tool used on behalf of life, for people have given it social, economic, psychological, and religious connotations. [...]

[...] The social world of ideas and beliefs represent ways of looking at nature and spirituality.

You are social creatures. [...]

[...] The strength of such binding elements, again, varies through a lifetime, and the binding to the parents’ beliefs of course helps strengthen social structure. [...]

[...] You do your financial part with the books, but you still tie in your social identity with your painting, and to some extent you still feel that that social identity is dependent upon the money your “art” should produce, so you punish yourself by not enjoying your painting time. [...]

Better social programming, greater job opportunities, health plans or urban projects, are often considered the means that will bring fulfillment “to the masses.” [...]

[...] To some extent (underlined), and again, only as part of the picture, the symptoms have been a social device that to varying degrees, now, suited your purposes, both of you. [...]

[...] If Ruburt understands that, then he will realize he does not have to protect himself privately or socially, for all of his characteristics are meant to help him deal successfully with the challenge he has chosen. [...]

[...] Such factors simply aren’t usually considered in “modern” social analyses of people’s behavior—yet sometimes they might actually play a very important role. [...]

[...] It [did so] because many of the behavior patterns associated, now, with schizophrenia, are “distorted and debased” remnants of behavior patterns that are part and parcel of man’s heritage, and that harken back to activities and abilities that at one time had precise social meaning, and served definite purposes.

[...] (A one-minute pause.) As the physical planets move in order while being individual, so there can be a social order that is based upon the integrity of the individual. But that order would recognize the inner validity that is within the self; and the inner order, unseen, that forms the integrity of the physical body, likewise would form the integrity of the social body. [...]

(10:28.) In Ruburt’s case such considerations make him feel set against the world, where actually that social world has rather agreeably enough allowed you room and a certain platform on its stage, through your readership. [...] There is no need either, however, for him to imagine that he has any responsibility to go out into that mixed social arena to do tours or appear on television.