“Seth material” search engine (Jane Roberts)

The theory of evolution,⁴ for instance, is an imaginative construct, and yet through its lights some generations now have viewed their world. It is not only that you think of yourselves differently, but you actually experience a different kind of self. Your institutions change their aspects accordingly, so that experience fits the beliefs that you have about it. You act in certain ways. You view the entire universe in a fashion that did not exist before, so that imagination and belief intangibly structure your subjective experience and your objective circumstances.

Now: The latest growth of fundamentalist religion has arisen as a countermeasure against the theories of evolution. You have, then, an overcompensation, for in the Darwinian⁵ world there was no meaning and no laws. There were no standards of right or wrong, so that large portions of the people felt rootless.

In evolution man’s nature is amoral, and anything goes for survival’s sake. There is no possibility of any spiritual survival as far as most evolutionists are concerned. The fundamentalists would rather believe in man’s inherent sinful nature, for at least their belief system provides for a framework in which he can be saved. Christ’s message was that each man is good inherently, and is an individualized portion of the divine — and yet a civilization based upon that precept has never been attempted. The vast social structures of Christianity were instead based upon man’s “sinful” nature — not the organizations and structures that might allow him to become good, or to obtain the goodness that Christ quite clearly perceived man already possessed.

4. Once again: See my material on evolution in Appendix 12 for Volume 2 of “Unknown” Reality, when that book is published. In Mass Events, see Note 2 for Session 821.