“Seth material” search engine (Jane Roberts)

In more mundane terms, impulses often come from unconscious knowledge, then. This knowledge is spontaneously and automatically received by the energy that composes your body, and then it is processed so that pertinent information applying to you can be taken advantage of. Ideally (underlined), your impulses are always in response to your own best interests — and, again, to the best interests of your world as well. Obviously there is a deep damaging distrust of impulses in the contemporary world, as in your terms there has been throughout the history that you follow. (Pause.) Impulses are spontaneous, and you have been taught not to trust the spontaneous portions of your being, but to rely upon your reason and your intellect — which (amused) both operate, incidentally, quite spontaneously, by the way.

When you let yourselves alone, you are spontaneously reasonable, but because of your beliefs it seems that reason and spontaneity make poor bedfellows.

(Pause at 10:04.) I am using the term “impulses” for the understanding of the general public, and in those terms molecules and protons have impulses. No consciousness simply reacts to stimuli, but has its own impulse toward growth and value fulfillment. It seems to many of you that impulses are unpredictable, contradictory, without reason, the result of erratic mixtures of body chemicals, and that they must be squashed with as much deadly intent as some of you might when you spray a mosquito with insecticide.

The idea [of democracy] expresses the existence of a high idealism — one that demands political and social organizations that are effective to some degree in providing some practical expression of those ideals (emphatically). When those organizations fail and a gulf between idealism and actualized good becomes too great, then such conditions help turn some idealists into fanatics. (Long pause.) Those who follow with great strictness the dictates of either science or religion can switch sides in a moment. The scientist begins tipping tables or whatever, and suddenly disgusted by the limits of scientific knowledge, he turns all of his dedication to what he thinks of as its opposite, or pure intuitive knowledge. Thus, he blocks his reason as fanatically as earlier he blocked his intuitions. The businessman who believed in Darwinian principles and the fight for survival, who justified injustice and perhaps thievery to his ideal of surviving in a competitive world — he suddenly turns into a fundamentalist in religious terms, trying to gain his sense of power now, perhaps, by giving away the wealth he has amassed, all in a tangled attempt to express a natural idealism in a practical world.