“Seth material” search engine (Jane Roberts)

(The challenges — and fears — created at Three Mile Island will last for years, however. Jane and I read that it will take up to four years and many millions of dollars to decontaminate, overhaul, and place the crippled reactor back in operation; the cost is given in incalculable estimates ranging from $40 million to $400 million. Some government officials say that the reactor may never see service again, that it may end up junked, or as a sealed mausoleum, a mute symbol of our nuclear age. [Nor do we know what fate awaits the plant’s undamaged Unit No. 1.] A current fear is that if and when cleanup operations are begun, the small and supposedly harmless amounts of radiation still seeping into the atmosphere may intensify. There’s much debate already about the “cancer deaths” that may show up in the local populace, since no one really knows yet just what a “safe” dose of radiation could be in such a situation. And above all, our energy experts maintain that the United States has traveled too far along the nuclear path to turn back now.

(Jane was quite upset before the session this evening, and I’m the one who was responsible for her state. Somehow, after supper, we got on the subject of Seth doing a “quick book” about Jonestown and Three Mile Island, something that could be offered to the public very soon, instead of material that would show up in a regular Seth book a couple of years from now. We already had the perfect title for the book, one we’d jokingly originated following last Monday night’s session: Seth on Jonestown and Three Mile Island: Religious and Scientific Cults.

One remark: As far as your participation as of now in our books, it might be better, Joseph (as Seth calls me), if you do not think in terms of notes so much, but instead in terms of your writing contribution. Do you follow me?

Now: Dictation. This is still part of Chapter 6.

(Pause.) The Jonestown disaster happened (in November 1978) long after we began this book (in April 1977). Just lately another event occurred — a breakdown and near disaster at a nuclear plant near Harrisburg, Pennsylvania. Now in my other books I have rarely commented upon public events of any nature. This manuscript, however, is devoted to the interplay that occurs between individual and mass experience, and so we must deal with your national dreams and fears, and their materializations in private and public life.

Most cults have their own specialized language of one kind of another — particular phrases used repetitiously — and this special language further serves to divorce the devotees from the rest of the world. This practice was also followed by those at Jonestown. Loyalty to friends and family was discouraged, and so those in Jonestown had left strong bonds of intimacy behind. They felt threatened by the world, which was painted by their beliefs so that it presented a picture of unmitigated evil and corruption. (Pause.) All of this should be fairly well recognized by now. The situation led to the deaths of hundreds.

Religion and science both loudly proclaim their search for truth, although they are seemingly involved in completely opposing systems. They both treat their beliefs as truths (underlined), with which no one should tamper. They search for beginnings and endings. The scientists have their own vocabulary, which is used to reinforce the exclusive nature of science. Now I am speaking of the body of science in general terms here, for there is in a way a body of science that exists as a result of each individual scientist’s participation. A given scientist may act quite differently in his family life and as a scientist. He may love his family dog, for example, while at the same time think nothing of injecting other animals with diseased tissue in his professional capacity.

Granting that, however, cults interact, and so there is quite a relationship between the state of religion, when it operates as a cult, and the state of science when it operates as a cult. Right now your cultish religions exist in response to the cultish behavior of science. Science insists it does not deal with values, but leaves those to philosophers. In stating that the universe is an accidental creation, however, a meaningless chance conglomeration formed by an unfeeling cosmos, it states quite clearly its belief that the universe and man’s existence has no value. All that remains is what pleasure or accomplishment can somehow be wrested from man’s individual biological processes.

Now those beliefs separate man from his own nature.¹ He cannot trust himself — for who can rely upon the accidental bubblings of hormones and chemicals that somehow form a stew called consciousness (louder and quite ironic) — an unsavory brew at best, so the field of science will forever escape opening up into any great vision of the meaning of life. (Long pause.) It cannot value life, and so in its search for the ideal it can indeed justify in its philosophy the possibility of an accident that might kill many many people through direct or indirect means, and kill the unborn as well.²

(10:22.) Now Seth came through with some material for Jane and me, including his interpretations — in his usual acute manner — of three of my recent dreams. End at 10:41 P.M.)