“Seth material” search engine (Jane Roberts)

However, aside from being in outright conflict with the theory of evolution [and the idea of an ancient universe], the beliefs of the creationists do pose a number of questions that are quite intriguing from our joint viewpoint. My statement doesn’t mean that Jane and I endorse creationism just because we question the doctrines of evolution. We think that either one of those belief systems is much too inadequate to explain reality in any sort of comprehensive way.

Now. (Long pause, one of many.) The universe will begin yesterday. The universe began tomorrow. Both of these statements are quite meaningless. The tenses are wrong, and perhaps your time sense is completely outraged. Yet the statement: “The universe began in some distant past,” is, in basic terms, just as meaningless.

In fact, the first two statements, while making no logical sense, do indeed hint of (pause) phenomena that show time itself to be no more than a creative construct. Time and space are in a fashion part of the furniture of your universe.

The very experience of passing moments belongs to your psychological rooms in the same way that clocks are attached to your walls. Whenever science or religion seeks the origin of the universe, they search for it in the past. The universe is being created now (underlined). Creation occurs in each moment, in your terms. The illusion of time itself is being created now. It is therefore somewhat futile to look for the origins of the universe by using a time scheme that is in itself, at the very least, highly relative.

Your now (underlined), or present moment, is a psychological platform. It seems that the universe began with an initial burst of energy of some kind (the “big bang”). Evolutionists cannot account for its cause. 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. He set it into motion. Many individuals, following either persuasion, believe that regardless of its source, the [universe]¹ must run out of energy. Established science is quite certain that no energy can now be created or destroyed, but only transformed (as stated in the first law of thermodynamics). Science sees energy and matter as being basically the same thing, appearing differently under varying circumstances.

(9:31.) In certain terms, science and religion are both dealing with the idea of an objectively created universe. Either God “made it,” or physical matter, in some unexplained manner, was formed after an initial explosion of energy, and consciousness emerged from that initially dead matter in a way yet to be explained.

Instead, consciousness formed matter. As I have said before, each atom and molecule has its own consciousness. Consciousness and matter and energy are one, but consciousness initiates the transformation of energy into matter. In those terms, the “beginning” of your universe was a triumph in the expansion of consciousness, as it learned to translate itself into physical form. The universe emerged into actuality in the same way (underlined), but to a different degree, that any idea emerges from what you think of as subjectivity into physical expression.

The consciousness of each reader of this book existed before the universe was formed—in parentheses: (in your terms)—but that consciousness was unmanifest. Your closest approximation—and it is an approximation only—of the state of being that existed before the universe was formed is the dream state. (Long pause.) In that state before the beginning, your consciousness existed free of space and time, aware of immense probabilities. This is extremely difficult to verbalize, yet it is very important that such an attempt be made. (Long pause.) Your consciousness is a part of an infinitely original creative process.

If you have thought that the universe followed a mechanistic model, then you would have to say that each portion of this “cosmic machine” created itself, knowing its position in the entire “future construction.” You would have to say further that each portion came gladly out of its own source individually, neatly tailored to its position, while at the same time that individual source was also as intimately the source of each other individual portion.

I am not saying that the universe is the result of some “psychological machine,” either, but that each portion of consciousness is a part of All That Is, and that the universe falls together in a spontaneous, divine order (intently)—and that each portion of consciousness carries within it indelibly the knowledge of the whole.

The birth of the world represented a divine psychological awakening. Each consciousness that takes a part in the physical universe dreamed of such a physical existence, in your terms, before the earth was formed. In greater terms than yours, it is quite true to say that the universe is not formed yet, or that the universe has vanished. In still vaster terms, however, the fact is that in one state or another the universe has always existed.

Your closest approximation of the purpose of the universe can be found in those loving emotions that you have toward the development of your children, in your intent to have them develop their fullest capacities.

1. Originally Jane said “world” here, where I’m sure Seth wanted her to say “universe.” Anytime I make such a change in Seth’s copy, or insert a clarifying word or phrase as though it came from him, or might have, the alteration is in brackets [like this]. Occasionally Jane or I may recast a sentence of Seth’s, but this isn’t necessary even once per session. Our rule is that otherwise we do not change or delete any of his material without noting it.

2. “Rob wanted me to do a paragraph or so about my reactions to the book on scientific creationism that I’ve just finished reading,” Jane wrote, “so here goes. The book follows the idea that an objectified God made the universe (and the earth) in a perfect condition, and that instead of evolving toward more complicated forms, it’s running down; that decay and catastrophe are break-downs of previous better conditions, but that even these will finally be removed by the Creator after they have served their own special purposes. The book states that the universe is around 10,000 years old. (Seth has said more than once that in those terms it’s even older than the evolutionists believe.) The reasons given for this young age seem reasonable enough, though I hardly have the background knowledge to know how good they’d sound to an evolutionary geologist, say….

“I’d say that both the creation and evolution models suffer from logical and emotional sloppiness, and that neither one presents a reasonable view of man’s origins. Both concepts seem equally implausible when you think of them with any objectivity, and neither can be proven, of course. They ultimately rest upon the faith of the believer! I get a spooky feeling that I’ve had before, thinking that here we are, alive and conscious, technologically accomplished, and we really haven’t the slightest idea of where the universe came from or why we’re alive, though as a species we’re gifted with both intellect and intuition. At best our established concepts seem grossly insufficient. So Seth’s version of All That Is being both within and without the universe makes more sense to me, and I’m very curious about where he’ll go with this in his book. This morning, looking over the few pages we have so far, I got the idea that the title for the first chapter is going to be: ‘Before the Beginning’—so we’ll see….

But why, I asked Jane, haven’t our best minds—at least those who have operated throughout the centuries of our recorded history—been able to arrive at some sort of reasonable consensus about the “origin” of our universe (if it had one), its processes, and our human place in it? In their many forms religion and science haven’t provided satisfactory answers, nor have agnosticism or atheism. Why have so many human beings (an estimated 50 billion of them) had to exist along the way before we arrived at our present point—from which point we in our collective wisdom think we might begin to provide meaningful answers to such questions? If true, this proposition means that for all of that time, all of those people lived pretty useless lives as far as having any real understanding of their universe goes—hardly a natural situation, I told Jane. Life can’t really be that way. The whole set of questions must be meaningless in deeper terms.