“Seth material” search engine (Jane Roberts)

The theory of evolution represents a magnetic organizing suggestive hypothesis. It can, even in scientific terms, never be proven. Under its banner of suggestion, however, the great parade of men and other living creatures are observed so that the hypothesis brings about its own hypnotic focus—so that creatures, man, and indeed the universe itself, seem to behave in certain highly ritualized fashions.

In deepest terms the world had an outside only. It was empty inside. The soul or any remnant of it vanished, so that all of the action had to occur in an arena where competition ruled. Life was not trusted. You could be betrayed by your genes. There was no purpose in nature except its own mechanical reproduction. The individual had no importance, once it served its part in reproduction.

(10:05.) These ideas went a long way to justify later scientific experiments that involved giving pain to animals, for example: nature itself had no feeling. It was seen in human terms as inhumane: life without reason, life with no purpose except its own repetition, life in which the individual was dispensable. Many people cannot operate under that kind of system. The individual shouts that his life does indeed have meaning, while the scientists until now have vehemently stated otherwise.

Nature took the place of the devil in an insidious sleight-of-hand that initially Darwin himself never expected. He wanted to show that God was not responsible for the world’s cruelties. Darwin loved nature in all of its aspects, yet he could not reconcile its beauties and splendors with the course of its events. He could not bear to see a cat play with a mouse, without blaming God who would permit such cruelty. He tried to wipe God’s hands clean, as he understood the nature of God through his early beliefs—but in so doing he wiped the soul from the face of nature.

Now when either of you, or both of you, feel that there might be something wrong in spending your time thinking, writing, painting, or worse, daydreaming, you feel that way because your way of life meets some conflict from old Darwinian and Freudian beliefs: you should be out there in the world—active, competing, or even just riding bicycles.

Animals have their own culture. They understand it differently, however, but it is taken into consideration in physical terms. You are doing very well, and your own beliefs are changing, Joseph, perhaps in greater fashion than you realize. The idea of Ruburt’s teeth should be dropped, however. The concern over the matter becomes far more an impediment than any actual loss of his teeth. Yes, beliefs could save the rest of them—but both of your interpretations about teeth at this point hold you back.

The work of the jaws necessitates the actions occurring, and if the new jaws end up with new teeth (humorously), that must not be considered a failure or a tragedy. That fear is precisely what keeps Ruburt from saving the teeth so far. The teeth business has to do also with Darwinian concepts of age, with thought of the animal not surviving, and in your world that is ridiculous. The fears behind the fears are groundless. He must not be so afraid, then, of losing the teeth—and then perhaps he can save them. But in any case you both lay highly negative and unwarranted suggestions in that area.

Darwin managed to bring out nature’s complexity, though this had been mentioned by other men—I believe by a man called Mendel in particular. But Mendel did not catch man’s imagination. Darwin then brought nature to man’s focus in a new way, for before neither science or religion had dealt with it in a meaningful manner. The full sweep and extent of the natural world , with all of its seeming ambiguities, cruelties and splendors, had to be accepted as more than a passive package delivered into man’s hand.

Your own behavior with your parents, with Ruburt, your attitudes toward your painting and outside jobs, Ruburt’s attitudes toward children, his work and you—all of these were so influenced. You set up defenses, privately and jointly, providing justifications, so that you could do your own thing, and “hold your head up” in the world of those beliefs. When you wanted to quit your job you became ill so that no one could blame you. That was years ago, when you were working full time. This would give you parental acceptance.

Illness is a face-saving device, socially, often occurring where private beliefs and feelings find irritation with mass beliefs. Our sessions began, and you managed to make other changes or compromises: you worked part time, and so did Ruburt. This had some advantages, but also many points of conflict. When either of you were offered jobs with advancement, you avoided them like the plague—idiotic behavior in Darwinian and Freudian terms.