“Seth material” search engine (Jane Roberts)

(Ironically, Charles Darwin’s natural selection, “the survival of the fittest,” [a phrase that Darwin himself did not originate, by the way], allows for all sorts of pain and suffering in the process — the same unhappy facts of life, in Darwin’s view, that finally turned him into an agnostic, away from a God who could allow such things to exist! As I interpret what I’ve read, Darwin didn’t deny the existence of a god of some kind, but he wanted one that would abolish what he saw as the “upward” struggle for existence. According to the geological/fossil record, this conflict had resulted in the deaths of entire species. Darwin came to believe that he asked the impossible of God. Instead, he assigned the pain and suffering in the world to the impersonal workings of natural selection and chance variation [or genetic mutation]. For Darwin and his followers — even those of today, then — nature’s effects gave the appearance of design or plan in the universe without necessitating a belief in a designer or a god; although, as I wrote in Note 7, from the scientific standpoint this belief leaves untouched the question of design in nonliving matter, which is vastly more abundant in the “objective” universe than is living matter, and had to precede that living matter.

(In the current literature I read that a typical famous scientist — one of many leaders expressing such views these days — is very pessimistic about the state of the human species, given its many dilemmas. I also note that he seems to be most unhappy while stressing his agnosticism,²⁰ which is the kind of belief system that perpetuates standard evolutionary doctrines. Building upon those limited assumptions, the individual in question tells us how ironic it is that the “new” portions of the human brain, those that have evolved within the last two million years, are responsible for the moral and technological problems our species now faces. The brain’s great creative neocortex is held especially accountable for problems that may lead to humanity’s self-destruction. None of these challenges, as Jane and I habitually call them, are seen as distorted expressions of the kind of creativity Seth has described many times.²¹