“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.

(Regardless of whether the events at Three Mile Island have resulted in any significant radioactive fallout so far, they have generated some disquieting fallout as far as Jane and I are personally concerned. I’ll describe the latest of the many courses of action we’ve found ourselves considering over the years as we work with the Seth material, while trying to keep a balance between the realities we’ve created for ourselves and the possibilities we constantly encounter in the “outside” world.

(I didn’t get carried away by the idea this evening, but I was certainly taken with it as we talked. Yet I could see that I confused Jane, for to make such a venture possible we’d have to change certain beliefs and values that are deeply rooted within us; especially those about personal privacy and our reluctance to “go public” with such topical, immediate material, instead of trusting that the Seth material will exert a meaningful influence in society over the long run. Also involved would be the instant criticisms we’d encounter. But I think the main portion of my enthusiasm stemmed from the frustration I often feel because much of Seth’s material will go unpublished at this time. This year alone, for instance, he’s already given a good amount of excellent information upon a number of nonbook topics — among them the interpretation of dreams; human, animal, and plant consciousness, and the interactions among them; human sexuality; viruses and inoculation; other realities he himself inhabits, and so forth. We’re sorry to think that such material will be shelved indefinitely, but there’s no room for most of it in Mass Events, and there probably won’t be in future books either. I do try to give hints and clues to some of it in this book, though, as I’ve done recently in sessions 841 and 844–45.

(At the same time, I told Jane tonight, I wasn’t asking that she try for a fast book because I didn’t think she was ready for it, even though I knew that she — and Seth — could do it. “I wish I had your confidence in me,” she remarked at one point. “What would happen to Mass Events in the meantime?”

The Jonestown and Harrisburg incidents are indeed classic examples of the meeting places between private and public realities. I intend to deal with them in depth in The Individual and the Nature of Mass Events, where the background, particularly for Frameworks 1 and 2, has already been established.

(“Yes.” Jane had also told me tonight that she’d particularly enjoyed last Sunday’s unscheduled session — both the time of week it had been held, and the time of day. She’d felt free of worry or concern about what she had talked about, as well as from our usual routine.)

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.

(10:17.) How did such scientific gentlemen, with all of their precise paraphernalia, with all of their objective and reasonable viewpoints, end up with a nuclear plant that ran askew, that threatened present and future life? And what about the people who live nearby?