“Seth material” search engine (Jane Roberts)

(Long pause.) Both religion and science see the self as primarily heir to flaws, decay. Only science’s Sinful Self operates in a framework in which there is no sacramental redemption. Science sees the world as rushing toward its own dissolution, and the self as the mechanistic system running down from the moment of its conception.

The Sinful-Self concept causes you to expect the worst in any given situation. In that light, hopeful expectation seems quite out of place, and unworkable. Without the dictates of the Sinful Self, however, you can begin to sense the contours of the natural self, or the natural person. You can begin to sense your own good natures, in other words, and those basic natures are automatically optimistic.

They automatically expect the best from any situation. They represent your natural persons. As Ruburt begins to understand the “artificial” characteristics of the Sinful-Self concept, then those natural characteristics of the natural person will more and more emerge. It will be, for example, less difficult to have pleasant expectations, for they will begin to bubble up by themselves into the mind.

(Pause at 9:26.) This means that you deal, even consciously, with vast areas of probabilities, with various combinations, with ways in which identity itself will be defined and experienced. You will react to your definitions of yourselves. In that regard the Sinful-Self concept represents an exaggerated, distorted version of man’s recognition that in certain ways he seems (underlined) less sure of himself than the other species, less at ease, for he has taken upon himself the creative recognition of uncertainties (all intently.