“Seth material” search engine (Jane Roberts)

[...] Science and religion must ultimately be reconciled if we are to progress. [...] In our lifetimes Jane and I look forward to our species at least making a start at grappling with such large areas of its own activity as science and religion. [...]

[...] It would hardly be a coincidence, I added, that the mass events at Jonestown and Three Mile Island took place within less than six months of each other, and that they represented the two poles, or extremes, of mankind’s present main belief systems: religion and science.

(“Does it matter what religion one belongs to, or chooses?”)

[...] Religions stress the importance of discipline, sobriety, and penance. [...]

[...] The desire to die is considered cowardly, even evil, by some religions — and yet behind that desire lies all of the vitality of the will to life, which may already be seeking for new avenues of expression and meaning.

[...] There are various schools and religions that try, in distorted terms, to express the self’s validity, but the distortions have smothered the basic validity of the teachings.

[...] Religion and science would each be unhampered by dogma in such an individual. [...]

4. For material on probabilities, the god concept, and religion, see chapters 14–17 and 21 in Seth Speaks, and Chapter 17 in Adventures in Consciousness.

[...] You have the propensity to form dazzling mental and psychological creations, such as your arts and sciences and religions and civilizations. [...]

[...] They have been taught by religion and science alike that any kind of greatness is suspect. [...]

[...] When, in historic terms, the race was in the process of adopting a necessary artificial separation of itself from the rest of nature; when it needed to be assured of its abilities to do so; when it took upon itself the task of a particular kind of specialization and individual focus, it needed a religion that would assure it of its abilities.

(11:29.) I am telling you that so-called evolution and religion are closely connected. [...]

“The book was based on the idea that nature was against man; and that religion was man’s attempt to operate within that unsafe context. The feelings I was getting went even further, that religion or science or whatever weren’t attempts to discover truth—but to escape from doing so, to substitute some satisfying tale or story instead. [...]

Jane’s connections and challenges with religion across lifetimes are obvious among her dream of being a nun, the “nightmarish experience”⁸ she had two nights later, and the subject matter of the private session she gave on the evening of March 11. [...]

As he progressed with the series, Seth delved into Jane’s sinful self from a number of viewpoints: its birth and growth during her intense relationship with the Roman Catholic Church throughout her early years; the development of her very stubborn core beliefs; her creative dilemmas after she left the church in her late teens; the conflicts she began to experience after our marriage, involving on the one hand her sinful self and the religion she thought she’d left behind, and on the other hand science, art, writing, and the unconventional direction she discovered her natural, mystical abilities were taking via the Seth material; her growing fears of leading others astray; and the very real necessity for her—and for each individual—to achieve value fulfillment.

[...] To that degree, the unknown is more feared by science than it ever was by religion.

[...] Your world view must include your beliefs about the body and the mind, about religion, history, and philosophy—and you stand as an entity, a psychological entity, in the center of this inner world.

The idea of the sinful self will not be predominant in our own book, but we certainly will delve into the many unfavorable concepts that are held by the various religions — concepts that certainly make many people feel that the self is indeed sinful rather than blessed.

[...] (Long pause.) He felt that they opened the door to all of organized religion’s psychological quicksand of emotionalism. [...]

Now Ruburt understood quite well in a fashion that his own experiences were taking him outside of that cohesive framework, not simply outside of science’s or religion’s dictums, but outside of those areas that science and religion ignored, deplored, or denied (all very intently). [...]

[...] In it she tied her eye trouble and other symptoms with her fears about public reactions to her Seth work—her fears of its rejection, etc., and that she might—indeed, has—found herself outside the accepted realms of science, religion, etc., because of her psychic work. [...]

They may misinterpret its nature, project it outside of themselves, turn it into a hobby, a chore, a religion, an art, a rigorous set of laws—but reading my books, they recognize the authority of the inner psyche. [...]

[...] The problem came with the insertion of questions of good or bad, truth or falsehood, and certainly with any possibility of, say, setting up a new religion. [...]

[...] In most cases, for instance, your hospitals, schools, and religions, as organizations, are initiated by and frequently maintained by this group.

[...] However, they may be psychics, social workers, psychologists, artists, or in the religions. [...]

[...] 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. [...]

Ruburt went from a strict religion, embracing both Darwin finally, and Freud also, as liberators from old doctrines—not realizing of course that he was substituting one dogma for two, period.

[...] The Essenes had deep roots in some of the mystery religions of the Greeks. [...]

[...] Religion was politics. [...]

[...] The writer of the other letter, while praising our work, is caught up in questions of conventional religion: “I keep wondering over and over again whether Seth is a demon or a deception. [...]