The "Introduction" and "Key Points" of this chapter were summarized by an AI editor based on the main text below; they are not words spoken by Mike during the lecture. The main text comes from Mike's commentary, and the block quotes are Seth's original words (the portions Mike read aloud).
Introduction
This chapter defines primary events as multidimensional source events whose main activity occurs in inner dimensions, which can only partially manifest in the three-dimensional world, and which are not in a cause-and-effect relationship with three-dimensional events. From this, the origin of the universe is discussed: the initial action was not within space and time, and creation occurs in the present. Seth points out that the theory of evolution offers only a surface explanation, that imagination and concepts influence human civilization more than genes and environment do, and he emphasizes that only by studying consciousness can human characteristics be understood.
Key Points of This Chapter
- The main activity of primary events occurs in inner dimensions; they are multidimensional source events that can only partially manifest in the three-dimensional world.
- Primary events and three-dimensional events are not in a cause-and-effect relationship; rather, they are the simultaneous manifestation of multidimensional events in each dimension.
- The origin of the universe is a primary event; the initial action was not within time and space, but formed time and space; creation occurs in the present moment.
- Imagination and concepts have a greater influence on human civilization and well-being than genes, natural selection, and environment.
- Understanding human characteristics cannot bypass the study of consciousness; consciousness is the source of time, space, and the universe.
Main Text
Main Events and the Overlay of Reality
Today we enter Chapter 9 of Volume 2 of Dreams, "Evolution," and Value Fulfillment, titled "Main Events and the Overlay of Reality." This is Session 919, which began on Monday, June 9, 1980, at 9:15 in the evening.
In the final part of the previous session, Seth mentioned the concept of a main event. What are called main events are the source events behind the events we ordinarily understand. Jane was very interested in this concept, and yesterday she received many more insights about main events from Seth. She also took notes, and after dinner she typed up this information. I placed these in the viewing device, just to show how close the main body of the Seth material sometimes is -- that is, the part Seth himself speaks -- to the content Jane receives in her own ordinary consciousness.
Seth came through and immediately began dictating. He announced that a new chapter had begun: Chapter 9, titled "Main Events and the Overlay of Reality." In the English title, this word "overlay" means a covering, a coverlet, the kind of covering that lies over the top of something.
Seth then gave a definition of main events:
Those events whose main activity takes place in inner dimensions.
The main activity of a main event takes place in our inner world, and this kind of event is too multidimensional to appear clearly in our reality, so we can only see or experience part of it. Why? Because it is itself a multidimensional event, and our inner dimensions are multidimensional. The outer world is three-dimensional, and an event that occurs in a multidimensional world can only manifest and be experienced in our three-dimensional world to the extent that we can perceive it. The parts belonging to other dimensions cannot be displayed.
These events are source events, the source of all events in our three-dimensional world. The place where they are initiated lies mainly in what we generally call dream reality, or in the unknown regions of inner reality.
Here let me offer a brief explanation. Many people will understand it this way: since it is the source, does that mean there is a causal relationship? It is the cause, and our three-dimensional world is the effect? Here everyone needs to have a correct understanding: it is not a causal relationship. If you think it is a causal relationship, then there is still a slight deviation in your understanding.
What kind of relationship is it then? It is the display of a multidimensional event in the three-dimensional world. If you look at it from the perspective of the three-dimensional world, it is a kind of cause and effect, because something happened in the multidimensional world, and only then did related events occur in our three-dimensional world. But in essence, it is not cause and effect. Something happened in the multidimensional world, and it naturally has its display or experience in every dimension. This process itself is not a case of this causing that. It is simply that something happened, and this multidimensional event automatically manifests in every dimension. There is no cause and effect involved in the middle.
So I emphasize again: in dreams and in inner reality, there is no cause and effect. It is not that something happens because of something else. From the three-dimensional perspective, there is cause and effect, but in essence there is none.
Why do I insist on emphasizing this point? Because if you use the perspective of cause and effect to understand it, you have regressed again. You have already entered a level of consciousness that transcends time and space, but a single notion of cause and effect pulls you right back. In the multidimensional world and on the higher-dimensional levels of consciousness, there is no time and no space. In a concept that has no time and space, to talk about cause and effect, which only exist within time and space, is itself without any such logical relationship. Furthermore, cause and effect is itself a product of logical thinking, and in this kind of perceptual world or intuitive world, such logical or rational relationships do not necessarily exist.
So you see, Seth is very careful with his wording. He is afraid you will fall into the theory of causality:
The terms you use make no difference.
Whatever you call them -- inner reality, dream reality, source events, it does not matter. It will not have any effect on the result or the structure. But the original action of such events is unmanifest. Its most primal action cannot be seen in our three-dimensional world. It is nonphysical, not materialized, so it cannot be seen.
However, those events "then" -- he deliberately put quotation marks around the word "then," precisely because he was afraid you would assume a causal relationship -- give you the feeling that those events then display themselves in time and space, and with extraordinary results. This "then" means "afterward," but remember, both "afterward" and "then" are words understood from our human perspective. He put them in quotation marks. The real situation is not "then," nor "afterward." It is simultaneous -- not that first that happened and then this happened, but that they happen at the same time.
Seth said that main events cast their light upon the facts of historical events -- and he also put quotation marks around "facts," because these facts are not really facts either. A main event is an inner event, a multidimensional event, and it casts its light upon what we humans, within the occasions of historical time, have determined to be facts. Let me give an analogy to help you understand: the facts we have determined are produced by the illumination of a distant light source. This light comes from a higher dimension, or a multidimensional world, and it passes through layer after layer of dimensions to shine into our three-dimensional world. Because the light exists, you are able to see this world.
Seth continued:
And affect those events... Main events may then be translated by myth, religion, or art. Or their effects may actually be used to give an entire civilization its framework.
These main events are often translated by us humans through mythological, religious, or artistic explanations. And their influence may actually give our entire civilization its framework. This part is very interesting: the framework of our entire human civilization comes from these main events, not from the events of historical development that we assume human civilization went through. We think human civilization developed from early primitive society, from prehistoric civilization all the way forward, through the Paleolithic and Neolithic ages. This is a developmental process artificially determined by us humans. But Seth tells you: no. The true framework of human civilization's development is not composed of the history you believe in, but of inner main events.
Seth said humorously, using parentheses, square brackets, or whatever you use, that he wanted to note the following sentence:
As I will explain later, as actually happened in the case of Christianity.
He said he would later explain how these inner main events formed the main framework of human civilization, and Christianity is a very good example. At the same time, he also said that, just as he had described before, the origin of the universe as you know it is of course a main event:
The initial action did not occur in time or space, but it formed time and space. Then, in your terms, other universes, along with all their own time and space, were created simultaneously, and exist simultaneously.
Remember, every time he speaks of "simultaneity," he always emphasizes that it is from our human perspective -- because this "simultaneous" itself can only be discussed on the basis that you first have a framework of time. And Seth said that this framework of time and space is precisely something that was formed only after humans first had the main event. From the human perspective, other parallel universes, other probable realities, other extraterrestrial civilizations, other things we cannot see -- those parallel universes within or outside our same time-space framework -- their time and space were also created simultaneously, and exist simultaneously.
Then he said:
The effect of looking outward into space, and hence backward into time, is a built-in convention that appears in your own space-time picture.
This is an inherent convention of us humans. Let me explain what this convention is about. When we exist as humans and perceive the world, we always look outward into space -- because we think there is nothing inside us, and we rarely look inward. In terms of time, we always look backward from some point in the past -- if this is forward, then backward is the flow of time.
These two sentences themselves also carry very deep meaning. Let me give a simple example, using the viewpoint of the Big Bang -- these are all current human viewpoints: suppose this is the starting point or singularity of the Big Bang, and then the universe exploded and flew outward in all directions. Space is outward, exploding outward. Time began from that original point, that original moment of the explosion, and all time began from that point. When we explore cosmic space -- for example, the Webb telescope that NASA launched at Christmas1, which aims to explore places near the starting point, as close as within 100 meters -- what is it actually doing? It is looking backward against the flow of time. It is like tracing backward against the river of time to its source. At this point we face a very difficult situation, a paradox: sometimes we discuss problems within the scope of time and space, and sometimes we have to jump outside the scope of time and space to discuss problems. And when discussing within time and space versus discussing outside time and space, the results in these two situations are often opposite and contradictory.
He said:
You must remember then, when you think in terms of origins, that the word "origin" itself depends upon time conventions, upon a belief in beginnings and endings.
As soon as we say "origin," we know there is a beginning and an end. But beginning and ending themselves are only an effect upon your perception that seems to be fact. In this way, you merely represent the beginning and ending of your own attention. There is no beginning and no ending at all. There is only the beginning and ending of human attention -- you think something began, but actually it was your attention that began to notice it; you think something ended, but it was your attention that ended. All of this shifts according to our human attention, in our cognition of the outer world, but its essence is not like that.
Then Seth asked:
Do you understand when I say that in your terms all universes were created simultaneously? When I say all universes were created simultaneously, can you understand it? Because the sentence structure itself inherently includes time -- because the word "simultaneously" itself includes time. So you will certainly think that I am speaking of an almost indescribable past, and that I am using this kind of temporal phrasing. But because you yourselves are so accustomed to that kind of classification, here we will obviously run into our first apparent contradiction.
Just as was said in the previous session:
When I say that in the higher order of events, all universes, including your own, their initial creation is happening now, and all their past and future come with it. And all their time scales have been winding outward all along, all their space galaxies and nebulae appearing, and all their apparent changes, are all, in this moment of your concept, created immediately, instantly, and primordially.
What he wants to tell you in this entire passage is this: when I say your universe and all other universes were created simultaneously, what I actually want to say is the passage that follows. Because of the limitations of language, I can only say in one sentence that "all universes were created simultaneously," but this sentence itself is not rigorous -- it carries "simultaneously," and therefore it carries the concept of time. Then you will think: was there some point in the past, at which All That Is created all universes?
Is there such a point? No. If you think there is a point, then there is time and space, and there would be a marker at that point. But at that time there was no time and space yet, so there was no such point. But if you say there is no such point, then how can you speak of "simultaneously"? Here he explains what "simultaneously" means: the so-called simultaneous means that in our present moment -- it is being created at every moment. This is what is called simultaneous. Rather than thinking that the universe was born at some past period of time, it is better to think that it is being created right now, in this present moment. This is a relatively more correct understanding.
Seth continued:
Your universe cannot be its own source, of course. If you try to study your universe from the viewpoint of your objective experience alone, then its inner mystery -- which is actually the mystery of consciousness rather than of matter -- cannot be explained, and must always remain inexplicable, incomprehensible.
The universe cannot be its own source, yet human scientists have always wanted to find its source within the universe. He said this is impossible. The wonder of the universe does not lie in its material wonder, not in its vastness or its mystery, but in the wonder of its consciousness. When you cannot understand the mystery of that consciousness, you cannot understand the entire universe.
He said:
You must pay attention to the source of that experience... You must pay no attention to space, but to the source of space. You must pay no attention to time, but to the source of time. And most of all, you must pay attention to the consciousness that experiences time and space.
We return again to the main topic of discussion: one is time, the other is space. What we need to focus on is what the source of these two is. Of course we can study dimensions -- from three dimensions to four, five, multiple dimensions -- there is no problem with that. It is not that we cannot study them, but you should put more attention on the source of space and time. Many people ask: what exactly is the source of time and space? Having studied up to today, you probably know by now -- consciousness. Consciousness is the source of all things, the source of space and time, and of our entire universe. Using Seth's theory, he further divides consciousness from the most basic units of consciousness all the way to infinity. So what you need to study is consciousness itself, not just placing your attention on space and time.
Seth also said:
So you must pay attention to the time that manifests itself through those historical actions, but whose origin lies elsewhere.
You must notice that the source of some important events that occur in history does not lie in this three-dimensional world.
And Seth particularly emphasized:
All of this is not beyond your abilities, as long as you try to expand your framework.
Many people will say that everything you are describing requires superpowers to see the essence of events, to transcend the limitations of time and space. Seth clearly tells you here: you do not need superpowers. All of this is within the scope of your abilities, as long as you expand your framework. What does it mean to expand your framework? It means you have a broader and larger understanding of the universe, and you do not allow yourself to be limited by the existing material world. This is expanding your framework, expanding your cognition.
The Limits of Evolutionary Theory and the Power of Imagination
In the following passage, Seth paused for a long time in the midst of an eager delivery, and the atmosphere was very solemn. He said:
The whole concept of evolution, of course, requires a concept of time that is strictly sequential.
The moment we talk about evolution, it must be something that happens within sequential time, along with the changes that time brings. And this notion can at best provide only the most superficial explanation for the existence of your species and any other species.
The explanation evolution gives you is only a superficial one. In other words, evolution is a phenomenon you observe, and then you use human understanding to construct an explanation for it. It is not the way things actually are.
Once again, in this book, I hope to stretch the limits of both your imaginations and your intellects, to make you sense events that are larger than your usual categories of true or false, fact or fantasy.
He hopes that we will combine imagination and intellect, push them to their utmost, and transcend our usual dualistic viewpoints — the so-called true and false, right and wrong, what counts as fact, what counts as fantasy — to go beyond all of that.
Then he said:
As a race, the characteristics of your existence come from the unique use of the imagination.
The very foundation of your existence as human beings is that you employ the imagination, and this surpasses any physical attribute. If human beings have any defining feature, the imagination is surely the first feature of humanity — not upright walking, not the four limbs, not facial appearance or any of the other things that differ from other species. None of those are the most crucial. The most crucial thing is that human beings have their own imagination, and this imagination is what determines your difference from other species.
Your connection with the universe that is not yet manifested has always helped to guide your imaginations, making you aware of the rich veins of possibility within physical existence.
What are we actually doing with the imagination? Through the imagination, we maintain a constant connection with the inner world. The contents that the imagination conjures up are precisely the rich deposits of your many probabilities. When you use your imagination, you are dealing with Framework 2, you are dealing with those probabilities, you are dealing with all the superimposed states within the quantum realm. So do not be afraid to use your own imagination — the imagination is the most unique and most powerful tool we human beings have. Why? Because the moment you use your imagination, you are dealing with that inner world.
You can then use your intellect to decide, as a species, which alternate path you want to follow.
First use the imagination to choose the road you want to take, to lay out all those possibilities — because only the imagination can do this — and then use the intellect to decide which road you want to follow. Remember the order here: imagination first, imagination is the premise.
Why do so many people find their roads growing narrower and narrower? Why is there so much hardship, difficulty, and pain in real life? It is because they think they have no road to take, that they have only one road, or only two roads, and both of those roads are ones they do not want to take. They think there is no third, fourth, or fifth road, because their imagination is insufficient. They have restricted themselves, trapped themselves in a dead end or a predicament, and then told themselves there is no way out. Yet from another person's perspective, you have countless roads you could take. That is the problem in our lives.
The Intuitive Wisdom of Other Species
Seth continues:
In that respect, the innate knowledge of other species is indeed clearer, more brilliant, and transferred directly into action.
Other species do not have as many complicated processes as humans do — they do not need to first lay out possibilities through imagination and then use reason to judge which path to take. They directly receive direct insight into what action should be taken. It is more a kind of intuition guiding them, and that intuition represents the inner universe, the inner world, giving them insight into action directly without more interference.
Seth particularly emphasizes:
I am not speaking of some foolish instinct or anything of that kind.
When you hear this, you might think, isn't that just animal instinct? Animals survive, migrate, and hunt all by instinct. Seth says no, quite the opposite:
Quite the contrary... I am speaking of an intuitive understanding.
Animals are born with an instinctive, intuitive understanding of the inner universe. This is a kind of high intelligence possessed by all other species. Remember this sentence: it is another kind of high intelligence. But this intelligence is not the logical thinking intelligence of us humans; rather, it is an ability to maintain a connection with the inner universe through intuition. This is a high intelligence, so you must never think that human intelligence is the highest, and that other species simply lack our human capacity for logical thought — they have a more advanced intelligence, which is the direct connection with the inner world.
Different from your own, yet astonishingly complex.
This intelligence is not like the intelligence humans understand, yet it is astonishingly complex. You must never think this is just a simple instinct. If you think it is merely an instinct that evolved for survival, then you are greatly mistaken.
All things in the world, except humans, are directly connected to the inner universe. In other words, they are the most direct manifestations of the inner universe externalized. So you can see that some of their behaviors still amaze humans to this day — setting aside bats' use of ultrasound and dolphins' application of sonar, let us just talk about the most basic: the animals around us have abilities that in certain respects far surpass humans, abilities humans cannot match. For example, a dog's sense of smell — can humans do that? For example, a cat's flexibility — if you study cats carefully, experiments have proven that cats are a liquid2. If you don't understand, search online for the words "cats are liquid" and you will see countless experiments, half-joking and half-serious, proving that cats possess all the properties of a liquid. All these things are not something simple animal instinct can accomplish. Their wonder all comes from their direct connection with the inner universe.
Humans, however, deal with probabilities and creativity in a unique way:
A way made possible by the far more dependable behavior of other species.
Other species obtain this directly through the more reliable way of intuition, but we humans cannot. We humans must take a detour: first through imagination, creativity, and rational reasoning to obtain it. Other species do not need to; they obtain it directly.
Seth then continues:
In a fashion, man is also equipped with the capacity for creative acts on a nonphysical level.
Actually, humans also have this ability. On the nonphysical level, we can create directly — the ability to imagine, the ability to dream, these are all abilities to create directly on the nonphysical level, creative abilities. Then we can take this creation in the nonphysical world and make it concrete, manifest it and concretize it in the three-dimensional world.
Continually weaving in and out of these two realities — one nonphysical and one physical.
Creating in the nonphysical reality, manifesting in the physical reality:
Interweaving dream practice with historical practice in such a way that the nonphysical origin is often forgotten.
We humans often create worlds in dreams and in nonphysical imagination, and then realize them in the historical context of the three-dimensional world. Weaving back and forth between the dream or nonphysical world and the physical world in this way, we can no longer distinguish which is the source — we have forgotten the attribute of the nonphysical world as the source of physical world events, and only see the final results in the physical world.
Man quite spontaneously covers over the true reality.
The true reality is the creation and imagination of that nonphysical world — that is the origin of reality. But we use the physical world created from the nonphysical reality to cover it, conceal it, cover it over.
Man often reflects dream events as physical, and physical events as dream.
We often do this, but we are no longer aware that we are doing it. What this sentence means is that we treat dream events as physical, and physical events as dream. Why do many people not understand? Because this applies to us as individuals and as groups, yet we humans often do not perceive that interaction — because you do not think in this way, you do not contemplate this question, so you do not feel that there is an inner connection and mutual influence between the two.
The interaction and connection between the dream world and the waking world is explained very thoroughly and in detail in a great deal of the Seth material. This book talks about the origin of the universe, about that dream world — we have a dream world, and all of us go in and out of it. It is just that using the logic of the three-dimensional world, it is very hard to understand the things in the dream world, so you can only grasp some symbols, some fragments, some scattered feelings.
It is as if there is a dream world, and every night when you dream, you enter that dream world. It is just that the dream world is not arranged according to the order of time and space, so once you dive in, you cannot tell where you are. In essence, our three-dimensional world is considered by us to have cause and effect — we think its occurrences have inner causes and reasons, that something happened because of something else — but in fact its source all comes from the dream world.
Concepts Matter More Than Genes; Civilization Drives Evolution
Seth's following passage is directed at the theory of evolution that we modern people especially revere:
In terms of your beloved ideas about evolution, concepts are far more important than genes.
If humans are particularly fond of the idea of evolution, then from an evolutionary standpoint, the evolution of concepts is more important than the evolution of genes. In other words, the elevation and evolution of your cognition is far more important than the evolution of your genes. Because once again, we are not dealing merely with the surface of events, nor only with certain material mechanisms of existence -- cognition deals with the underlying things, with your inner world.
He specifically explains:
Genes themselves are conscious.
Genes are not dead things, not just a code, not just an information encoder stored in a computer. They are themselves conscious, although in a way different from yours, and their consciousness is not our human consciousness either.
Your cultures and your civilizations have obviously affected the well-being of your species, and those cultures were formed by your concepts, and were cast through the workings of your imagination and intellect.
Your cultures and civilizations have influenced the course of human development, and their influence is far greater than that of genes. Because these cultures and civilizations are formed precisely by our human cognition of concepts. In other words, whatever ideas, beliefs, thoughts, and cognitions we have, we will form corresponding civilizations and cultures; and our civilizations and cultures in turn influence the genetic development of humanity and the well-being of our species.
Seth then shifts direction and gives a very concrete example:
In your terms, when people were killed in their holy wars, certain bloodlines were wiped out because of your belief in Christianity.
This refers to the period of the Crusades. Because of your beliefs, you felt you should go and crusade against people of another faith; because of differing beliefs, you felt that that group should be eliminated. During these several holy wars, the actual extermination of entire races or families truly happened. Seth is citing the influence of our cognition and beliefs on human civilization in the course of human history:
Your beliefs determined who should fight and who should not, whom to fight and whom not to fight, who should live and who should die, who should be eliminated, who should be educated and who should not be educated, who should be socially isolated and who should not be socially isolated.
All of this directly touches upon the stories of the survival of certain families throughout history, and thereby affects humanity as a whole. What he says is actually quite weighty. All of these cultural influences can concretely affect a particular family or a particular household: the men of this family all went off to war and may all have died out there; this family was attacked and eliminated by another religion, and the entire family was destroyed; or another family may have survived because of it. These seemingly small matters all influence the development of humanity as a whole.
Seth quickly emphasizes:
We are not here particularly blaming anyone.
I am not blaming any particular culture, nor judging the justice or legitimacy of the holy wars. Because:
Long before his appearance, your concepts and beliefs about good and evil were far more important in all human affairs than any simple question of genetic differences, natural selection, or environmental influences.
Humanity's cognition of good and evil, human beliefs and faith, and our understanding of this world have a far greater influence on human development than genes or external environmental influences. Here he again stresses that our civilization and culture are far more important to human development than the external environment, than material influences, than biological and genetic influences.
This is also the main purpose of our sharing of the Seth material and these New Age contents: to elevate humanity's understanding of cognition. When our cognition is elevated, when our conceptual understanding is elevated, only then will our human civilization undergo major changes -- not through material, technological, or biological progress. Do genetic discoveries and technological advances have an influence on human development? Yes, and an important one. But none of these influences are as great as the influence of our concepts, our cognition, our civilization and culture upon humanity itself. In other words, those soft, inner influences are greater than the influences of the external material environment.
And this is something we humans have not paid sufficient attention to. Perhaps only a very small number of people know it, while most people do not. Those very few who do know, whether intentionally or unintentionally, have achieved their goals in different periods of human civilization through their control of human beliefs and consciousness; the broader masses of people, without knowing it, have simply been led by the nose.
Seth says:
At least in man's case, the choice of who should live or die is often far from natural.
In human society, who should survive and who should die is not the result of natural selection. It is not that you survive if you adapt to the environment; it is often determined by culture and civilization. For example, during World War II, Germany at the time believed that Jews should not live, and killed vast numbers of Jews. This was entirely unnatural -- it was not because the natural environment eliminated the Jews, but entirely because of a belief or cognition held by humans in a certain period, which caused some people to live and some to die. Natural selection is a counterexample here: the killing of these certain groups was entirely determined by culture, belief, and even cognition, and had nothing to do with nature. So he again emphasizes that these influences are far greater than the influence of the natural world and the natural environment upon humanity.
Consciousness Research, the Key to Human Civilization
The last sentence is the anchor point of this entire passage:
If you want to understand the characteristics of humanity, then you cannot avoid the study of human consciousness.
If you want to study human society, human civilization, or the characteristics of humanity, you must study human consciousness. You cannot just say to study it from genetics and biology, from the external environment, nutrition, or the medical perspective. What is the most important thing for humanity to study? The study of consciousness. Because the driving force of human consciousness on the development of human civilization is far greater than those external material things. The development and progress of consciousness is what matters most.
Then the dictation ended. Seth said playfully, in a loud voice:
You are a remarkable recording master, and I wish you both a good night.
And with that he ended it. Seth stared at me, so I asked him what he thought of my dreams from the previous two nights. Seth said:
We will discuss your dreams later. They are remarkable productions. I wish you both a good night.
He did not discuss the dreams, and the content of this session ended there.
Notes: Jane's own record
In the notes section, Jane recorded her own activities on Sunday, June 8, 1980. While she was busy going about her day -- showering, doing her hair, reading the newspaper, exercising -- she kept receiving material from Seth that he had written down, and she guessed the title of that paper should be "Main Events" and "Layers of Coverings." You can see that the information she received was very close to the content Seth actually transmitted through her. Jane's record goes like this:
One civilization may be superimposed upon another, so that within one range of existence, a real civilization may exist within what appears to be a myth, and that myth represents only a covering.
The human civilization we see today actually has its inner content; what we see is the layer covering it. What is it on the inside? The inside is our mass beliefs -- the core of our human civilization and the current state of society are determined by our mass beliefs.
Jane said she caught glimpses of material about Atlantis, but not clearly enough to record it; and also material about Christ. Both represented some kind of covering, and were examples of main events. That is to say, Atlantis and the prevalence of Christianity are actually both concrete examples of main events in reality. But Jane said she could not record them because they were not clear enough.
Jane also said:
I got a definition of a main event... Main events are spectacular events whose main impetus is outside of time, but whose actions within time are grand, extraordinary, and out of proportion to their actual historical connections.
Seth actually used the word "extraordinary," and Jane received the meaning of "grand." Also, main events touch the imagination and the reason in different ways, and although Seth talked about how some things are almost impossible to explain, he nevertheless enjoyed that challenge and felt a sense of accomplishment rather than frustration.
This is truly the most valuable thing about Seth: he went to explain things that are almost impossible to explain, to talk about things that are almost impossible to articulate, and he himself did not consider this a frustration, but rather an accomplishment and a challenge. It is precisely because of this character of Seth's, or this persistence, that we have the Seth material we can see today. If he had felt that these things could not be explained clearly, or that human cognition was not yet capable of understanding them, and therefore there was no need to say them, then we would not have been able to obtain the Seth material we can read today. It is precisely because of this character of facing challenges head-on, not fearing challenges, and enjoying the fun within them, that we have such excellent material to learn from.