“Seth material” search engine (Jane Roberts)

Dictation: An animal has a sense of its own biological integrity. So does a child. In all forms of life each individual is born into a world already provided for it, with circumstances favorable to its growth and development; a world in which its own existence rests upon the equally valid existence of all other individuals and species, so that each contributes to nature’s whole.

A species that senses a lack of this quality can in one way or another destroy its offspring — not because they could not survive otherwise, but because the quality of that survival would bring about vast suffering, for example, so distorting the nature of life as to almost make a mockery of it. Each species seeks for the development of its abilities and capacities in a framework in which safety is a medium for action. Danger in that context exists under certain conditions clearly known to the animals, clearly defined: The prey is known, for example, as is the hunter. But even the natural prey of another animal does not fear the “hunter” when the hunter animal is full of belly, nor will the hunter then attack.

The animal knows he has the right to exist, and a place in the fabric of nature. This sense of biological integrity supports him.

(10:03.) You must return, wiser creatures, to the nature that spawned you — not only as loving caretakers but as partners with the other species of the earth. You must discover once again the spirituality of your biological heritage. The majority of accepted beliefs — religious, scientific, and cultural — have tended to stress a sense of powerlessness, impotence, and impending doom — a picture in which man and his world is an accidental production with little meaning, isolated yet seemingly ruled by a capricious God. Life is seen as “a valley of tears” — almost as a low-grade infection from which the soul can be cured only by death.

Religious, scientific, medical, and cultural communications stress the existence of danger, minimize the purpose of the species or of any individual member of it, or see mankind as the one erratic, half-insane member of an otherwise orderly realm of nature. Any or all of the above beliefs are held by various systems of thought. All of these, however, strain the individual’s biological sense of integrity, reinforce ideas of danger, and shrink the area of psychological safety that is necessary to maintain the quality possible in life. The body’s defense systems become confused to varying degrees.

Your scientific beliefs tell you that your entire world happened accidentally. Your religions tell you that man is sinful: The body is not to be trusted; the senses can lead you astray. In this maze of beliefs you have largely lost a sense of your own worth and purpose. A generalized fear and suspicion is generated, and life too often becomes stripped of any heroic qualities. The body cannot react to generalized threats. It is, therefore, put under constant strain in such circumstances, and seeks to specify the danger. It is geared to act in your protection. It builds up strong stresses, therefore, so that on many occasions a specific disease or threat situation is “manufactured” to rid the body of a tension grown too strong to bear.

Your current ideas of preventative medicine, therefore, generate the very kind of fear that causes disease. They all undermine the individual’s sense of bodily security and increase stress, while offering the body a specific, detailed disease plan. But most of all, they operate to increase the individual sense of alienation from the body, and to promote a sense of powerlessness and duality.

In the overall, then, violent shows provide a service, in that they usually promote the sense of a man’s or a woman’s individual power over a given set of circumstances. At best the public service announcements introduce the doctor as mediator: You are supposed to take your body to a doctor as you take your car to a garage, to have its parts serviced. Your body is seen as a vehicle out of control, that needs constant scrutiny.