“Seth material” search engine (Jane Roberts)

[...] Science, including psychology, by what it has said, and by what it has neglected to say, has come close to a declaration that life itself is meaningless. [...]

[...] If you believe that your life has no meaning, then you will do anything to provide meaning, all the while acting like a mouse in one of science’s mazes — for your prime directive, so to speak, has been tampered with.

[...] Science thought in terms of averages and statistics, and each person was supposed to fit within those realms.

No matter what science says about certain values being outside of its frame of reference, science implies that those values are therefore without basis. [...] The fact is that man lives by those values that science ignores (quietly emphatic, and repeated).

For that reason, science—after its first great adventurous era—had its own flaws built in, and so it must expand its definitions of reality or become a tin-can caricature of itself, a prostituted handmaiden to an outworn technology, and quite give up its early claims of investigating the nature of truth or reality. [...]

I also want to emphasize that your present beliefs limit the full and free operation of your intellects, as far as your established fields of knowledge are concerned, for science has placed so many taboos, limiting the areas of free intellectual inquiry. [...]

[...] Science fiction for a while offered science plus writing—a convenient platform. But the science fiction writers he met, and the field itself, he soon found as highly limiting.

When our material began he was still convinced that science offered such a convenient framework. [...] A new science, certainly—parapsychology—but a recognized system, though perhaps avant-garde.

The next was the system of science. [...]

Now: Ruburt’s skill is as ancient as man is, and indeed all of your arts, sciences, and cultural achievements are the offshoots of (pause) spontaneous mental and biological processes.

[...] (Pause.) All of your reasoned activities — your governments, societies, arts, religions and sciences — are the physical realization, of course, of inner capacities, capacities that are inherent in man’s structure. [...]

[...] He puts his sciences and religions, his languages, together in multitudinous ways, but there must always be a translation of inner information outward to the world of sense. [...]

[...] To some extent the attempt on the part of science to consider such material may possibly bring about those qualities of true scientific intuition that will help science bridge the gap between such divergent views as its own and ours.

There is presently no science, religion, or psychology that comes close to even approaching a conceptual framework that could explain, or even indirectly describe, the dimensions of that kind of universe. [...]

[...] (Pause.) The switch of course, again, can never become total, but science—and medical science in particular—almost managed to divorce man from his natural feeling of trust in his own capacities, so that it seems for example that medical science per se knows more about any given individual’s body than the individual does himself. [...]

[...] Man, for example, exhibited natural psychic activity long before the birth of science —and for that matter before the initiation of formal religion. [...]

[...] So science and revelation seem far apart indeed, for the revelation usually insists upon obedience to a vision that is privately received, and offers as a rule but poor evidence. [...] Science on the other hand, constantly questions, and is so objectively occupied that the subjective world is entirely beyond its realm.

The beginnings of science were apparent before its full blossoming—and in a way it is important because of its strict interpretation of objectivity, exaggerated though it may be.

[...] I do not want to overemphasize this either, but they will offer alternatives to more and more people who are caught between the growing fervor of fundamentalism, that comes about with the disenchantment with science. [...]

[...] Taking probabilities into consideration, there are cultural movements involving the western world as it tried to form a new philosophical stance, and our books may well provide a highly valuable alternate position for people—again—between the passionate beliefs systems of religion in many countries, and the overly objective dictates of science. [...]

[...] Science allied with the government has its own dogmas, however (intently), so the civilized world will be looking for new alternatives. [...]

It seemed to me that once medical science got hold of you it wanted to justify its existence, to exercise its wonders for those fortunate or unfortunate enough to be considered “proper candidates” for its full ministrations.

Being a proper candidate meant that I would turn my life over to medical science in the hospital for at least a year: a year spent in therapy, surgical procedures, and more therapy, until I ended up having at least four separate operations. [...]

[...] Medical science would be willing to try, however. [...]

When the inhabitants of a plane have learned mental science patterns, then they are to a great degree freed from the more regular camouflage patterns. … The flying saucer appearances come from a system much more advanced in technological sciences than yours. However, this is still not a mental science plane. [...]

[...] … When science progresses on various planes, then such visitations become less accidental and more planned. [...] Certain kinds of science cannot operate without it.

[...] As science advances on various planes, the inhabitants learn to travel between planes occasionally, while carrying with them the manifestations of their home station.

Ruburt’s science kit is something picked up, in your terms, from another probability, in which he has learned all there is to learn about science as you know it. [...]

[...] Science has so dominated the world of thought, however, that many nuances and areas once considered quite “rational” have become quite unrespectable. Science tries to stick to what it can prove.¹

There is no separate field that combines all of that information, or applies the facts of one discipline to the facts of another discipline, so overall, science, with its brand of rational thought, can offer no even, suggestive, hypothetical, comprehensive ideas of what reality is. [...]

[...] Science does not stress the cooperative forces of nature. [...]

[...] On the other hand, evolutionary science believes that the universe came into being between 10 billion and 20 billion years ago; that the earth itself is about 4.6 billion years old, and that according to the fossil record and other evidence, its living organisms first arose and began evolving at least 3.5 billion years ago. Science also believes, however, that the study of a “first cause” involves not scientific but philosophical and theological questions. [...]

[...] They do not simply provide you with a basis for your religions, sciences, and civilizations. [...]

This further unites all species in a cooperative venture that has remained largely invisible because of beliefs projected outward upon the world by both your sciences and religions, generally speaking. [...]

As I occasionally do in my notes, I’m anthropomorphosizing “science” by casting a multifaceted discipline in simple human or individual terms. But now it seems that when science claims to understand the workings of a molecule of DNA, for example — the “master molecule” of life, as it’s often called — science then states that it’s stripped away the mystery of DNA and reduced our functions to easily understood mechanistic ones. [...] Why does science want us to live thinking that we’re creatures programmed only for the survival of our selfish genes? [...]

[...] The idea of selfish genes also implies plan on the part of such entities — and so comes dangerously close to contradicting several basic tenets of science itself: among them that life arose by chance, that it perpetuates itself through random mutations and the struggle for existence (or natural selection), and that basically life has no meaning.

[...] When he met you, he turned to love and science, for by then he had set upon science and the intellect as a safe means of containing his abilities and expressing them.

[...] He identified mentally, however, with science, with the avant-garde, and so was sustained. [...] When Ruburt discovered that his energy and abilities had led him to a point where he was at odds with religion and science, and had no place to roost, thematically, he became very worried.

[...] It is very possible, however, that science itself will in time discover the unfortunate side effects of many such procedures, and begin to reevaluate the entire subject.

[...] Medicinal science is also in a state of transition, and it is just as important — if not more so — that it examine its concepts as well as its techniques.

Ruburt was recently scandalized upon reading that orthodox science still does not grant man with volition. [...]

[...] 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. [...]

[...] “It seems to me,” I said to Jane, “that if science wants to be believed, it should offer some data that are at least reasonably convincing. If science wants to talk about the tree of life, of reptiles turning into birds, then we’ve certainly got the right to see all — or at least most — of the leaves on the tree, not just those at the tips of the branches.” [...]

[...] In those terms, the world came into being and the species appeared in a completely different framework of activity than is imagined, and one that cannot be scientifically established — particularly within those boundaries with which science has protected itself.

(My remark reminded Jane that this afternoon she’d found herself thinking that science should at least consider any information, no matter where it came from. [...]

[...] It’s going to influence science, the arts, everything. [...]

The mass reader is used to conventional science fiction. The metaphysical elements are actually quite at variance with the science fiction audience: the reincarnational aspects in particular. [...]

[...] The Seven books are considered novels, yet they are not science fiction. [...]