“Seth material” search engine (Jane Roberts)

However, if objective proof of that nature is considered the priority for facts, then as you know science cannot prove its version of the [universe’s] origin either. It only sets up an hypothesis, which collects about it all data that agree, and again ignores what does not fit. Moreover, science’s thesis meets with no answering affirmation in the human heart—and in fact arouses the deepest antipathy, for in his heart man well knows his own worth, and realizes that his own consciousness is no accident.⁵ The psyche, then, possesses within itself an inner affirmation, an affirmation that provides the impetus for physical emergence, an affirmation that keeps man from being completely blinded by his own mental edifices (all with much emphasis and fast delivery.

There is a part of man that Knows, with a capital K. That is the portion of him, of course, that is born and grows to maturity even while the lungs or digestive processes do not read learned treatises on the body’s “machinery,” ⁶ so in our book we will hope to arouse within the reader, of whatever persuasion, a kind of subjective evidence, a resonance between ideas and being. Many people write, saying that they feel as if somehow they have always been acquainted with our material—and of course they have, for it represents the inner knowing within each individual. (Pause.) In a fashion, creative play is your human version of far greater characteristics from which your universe itself was formed. There are all kinds of definite, even specific, subjective evidence for the nature of your own reality—evidence that is readily apparent once you really begin to look for it, particularly by comparing the world of your dreams with your daily life.

With all due respect, your friend [the psychologist] is, with the best of intentions, barking up the wrong psychological tree. He is very enthusiastic about his value tests, and his enthusiasm is what is important. The nature of the subjective mind, however, will never open itself to such tests, which represent, more than anything else, a kind of mechanical psychology, as if you could break down human values to a kind of logical alphabet of psychic atoms and molecules. A good try (with humor), but representative of psychology’s best attempt to make sense of a poor hypothesis.

Jane and I have often been most intrigued by the obvious contradictions involved here, for what can the materialistic scientists use other than mind—or consciousness, that poor epiphenomenon—to study and dissect matter? (Not to mention that innumerable experiments have proven that “physical matter” isn’t solid or objective at all, but “only” energy!) We have, then, the paradox of mind denying its own reality, let alone its importance. As far as we know, human beings are the only creatures on earth who would seriously engage in such learned, futile behavior. It’s also very ironic, I think, that the materialists spend years acquiring their specialized educations, and prestige, both of which they then use to inform us of the ultimate futility of all of our endeavors (including their own, of course). But for the materialists, the mind-brain duality isn’t scientific in the orthodox sense. It isn’t falsifiable; that is, it cannot be stated under what precise conditions the mind-brain duality could be proven false. To which, understandably enough, those scientists who do accept the reality of mind reply that neither can the idea be falsified that only what is “physical” is real.

Aside from anything Seth has said or ever may say about other probable realities, or even about human origins here on earth, I think it most risky at this stage in history for anyone—scientist or not—to dogmatically state that life has no meaning, or is a farce, or that attributes of our reality of which we can only mentally conceive at this time do not really exist. Discoveries in the “future” are quite apt to prove such limited viewpoints wrong. The history of science itself contains many examples of theories and “facts” gone awry. Moreover, why would our species want to depend upon as fragile a conception as epiphenomenalism through which to comprehend our reality? Or better yet, why does it in large part? Truly, our individual and collective ignorance of just our own probable reality is most profound at this time in our linear history (in those terms). Jane and I wouldn’t be surprised if ultimately, as a result of mankind’s restless search for meaning, we didn’t end up returning in a new official way to our ancient concepts of spirit within everything, animate and inanimate. Such an updated animistic/vitalistic view would take into account discoveries ranging from subnuclear events to the largest imaginable astronomical processes in our observable universe. Human beings do know their own worth, as Seth stated in this session.