“Seth material” search engine (Jane Roberts)

Now: the inner ego is the organizer of experience that Jung would call unconscious. The inner ego is another term for what we call the inner self. As the outer ego manipulates within the physical environment, so the inner ego or self organizes and manipulates with an inner reality. The inner ego creates that physical reality with which the outer ego then deals.

The energy of this inner self is used by it to form from itself—from inner experience—a material counterpart in which the outer ego then can act out its role. The outer ego then acts out a play that the inner self has written. This is not to say that the outer ego is a puppet. It is to say that the outer ego is far less conscious than the inner ego, that its perception is less, that it is far less stable though it makes great pretense of stability, that it springs from the inner self and is therefore less, rather than more, aware.

All the richly creative original work that is done by this inner self is not unconscious. It is purposeful, highly discriminating, performed by the inner conscious ego of which the exterior ego is but a shadow—and not, you see, the other way around. Jung’s dark side of the self is the ego, not the unconscious. The complicated, infinitely varied, unbelievably rich tapestry of Jung’s “unconscious” could hardly be unconscious. It is the product of an inner consciousness with far more sense of identity and purpose than the daily ego. It is the daily ego’s ignorance and limited focus that makes it view so-called unconscious activity as chaotic.

It is this inner self, out of massive knowledge and the unlimited scope of its consciousness, that forms the physical world and provides stimuli to keep the outer ego constantly at the job of awareness. It is the inner self, here termed the inner ego, that organizes, initiates, projects, and controls the EE (electromagnetic energy) units of which we have been speaking, transforming energy into objects, into matter.

Now the inner ego is the organizer of experience that Jung would call unconscious. The inner ego is another term for what we call the inner self. As the outer ego manipulates within the environment and physical reality, so the inner ego or self organizes and manipulates within an inner reality. The inner ego creates that physical reality with which the outer ego then deals.

It is this inner self, out of the massive knowledge and unlimited scope of its consciousness, that forms the physical world, that provides stimuli to keep the ego constantly at the job of awareness. It is the inner self, termed here the inner ego, that organizes, initiates, projects, controls the EE units of which we have been speaking lately, transforming energy into objects, into matter.

The energy of this inner self is directed and used by it to richly form from itself, from components and inner experience, a material counterpart in which the outer ego then can act out its role. The outer ego is most in the role, acting out a play that the inner self has written. [...]

[...] It is to say that the outer ego is far less conscious than the inner ego or the inner self, that its perception is less, that it is far less stable, though it makes great pretense at stability; that it springs from the inner self, and is less rather than more, aware. [...]

So far in our discussion, then, we have an inner self, dwelling primarily in a mental or psychic dimension, dreaming itself into physical form, and finally forming a body consciousness. To that body consciousness the inner self gives “its own body of physical knowledge,” the vast reservoir of physical achievement that it has triumphantly produced. [...] The body’s consciousness is hardly to be considered less than your own, or as inferior to that of your inner self, since it represents knowledge from the inner self, and is a part of the inner self’s own consciousness—the part delegated to the body.

[...] The best analogy I can think of is that up to that time the self was like a psychological rubber band, snapping inward and outward with great force and vitality, but without any kind of rigid-enough psychological framework to maintain a physical stance. The inner self still related to dream reality, while the body’s orientation and the body consciousness attained, as was intended, a great sense of physical adventure, curiosity, speculation, wonder—and so once again the inner self put a portion of its consciousness in a different parcel, so to speak. As once it had formed the body consciousness, now it formed a physically attuned consciousness, a self whose desires and intents would be oriented in a way that, alone, the inner self could not be.

(All with emphatic rhythm:) The inner self was too aware of its own multidimensionality, so in your terms it gave psychological birth to itself through the body in space and time. [...] That portion of the self is the portion you recognize as your usual conscious self, alive within the scheme of seasons, aware within the designs of time, caught transfixed in moments of brilliant awareness, with civilizations that seem to come and go. That is the self that is alert in the dear preciseness of the moments, whose physical senses are bound to light and darkness, sound and touch. That is the self that lives the life of the body.

It is the self that looks outward. It is the self that you call egotistically aware. The inner self became what I refer to as the inner ego. It looks into that inner reality, that psychic dimension of awareness from which both your own consciousness and your body consciousness emerged.

What you are after is the recognition by the immediate self of the larger inner self of which it is part. [...] Until finally the immediate self and the inner self are one.

[...] The inner self knows, but the immediate self does not recognize their answers. [...] The degree represents your practical ability to use inner knowledge to solve problems.

The intuitions will clear this up for him if he lets the matter rest, and again trust his inner self. If you trust your inner self, the penis difficulty will vanish.

The inner self must become the immediate self, you see. [...]

When the outer ego, from the surface of its consciousness, reflects the outer world, it sees reflections of the inner ego which are the images within its own eye; and as the self creates matter subconsciously within its own eye, and as the self creates matter subconsciously and not consciously, and as the self creates matter in line with inner and not outer expectations, so then does the ego, in viewing the material universe, come face to face with the face of its own inner ego; and the outer ego cannot escape from this inner self.

In many respects it is a reflector, the surface of the self looking outward. While this is necessary, the whole remainder of the self could not be left to an organizer or caretaker who did not focus his attentions within the depths but sat, as it were, on the front porch of the house, leaving the inner workings unattended. The outer ego does not want to meet the inner ego. The outer ego does not want to admit the existence of the inner ego. As the eye cannot see its own pupil without a mirror, so the outer ego could not even see itself, were it not that the inner ego hides in the depths of all reflections.

The inner ego knows when to apply safety valves, and is aware of the danger before the outer ego is alerted. The inner ego is concerned with maintaining the foundations and balance, which is very important, of the whole self, and it is open to messages from the overall entity. The inner ego receives messages through the inner senses, and is aware of realities which the outer ego cannot afford to recognize because of its specialization. [...]

[...] In larger terms and in more comprehensive terms, the whole self, the whole field of the complete subconscious and inner self, reaches back to the entity. There is no end to the past projection or existence of the subconscious of any given self; and though it is not understood in your field, there is no end to the forward thrust of the subconscious of any given self.

(10:20.) Highly simplified indeed, the effect would be something like changing one set of glasses for another, for the physical senses are as artificial, basically speaking, to the inner self, as a set of glasses or a hearing aid is to the physical self. The inner senses, therefore, are but rarely used completely consciously.

[...] Other realities have entirely different systems, but all personalities have inner senses that are attributes of consciousness, and through these inner senses communications are maintained about which the normally conscious self knows little. [...]

(9:28.) The soul, therefore, or entity, endows three-dimensional reality, and the three-dimensional self with its own properties. The abilities of the entity lie within the three-dimensional self. The three-dimensional self, the actor, has access to this information and to these potentials. In learning to use these potentials, in learning to rediscover its relationship with the entity, the three-dimensional self raises still further the level of achievement, comprehension, and creativity. The three-dimensional self becomes more than it knows.

[...] Instead the various lives grow out of what your inner self is. [...]

If you will think (I hope) for simplicity’s sake of the whole self as it exists on your plane with its physical body, conscious ego and inner self as one field unit, which is also part of the larger or more complete entity as one field unit within another, then perhaps it will not be too much for you to imagine the connection, or one of the connections, between the entity field and the whole-self field, which is on your plane as being the inner senses—that is, the inner senses are one of the connectives between these two fields.

On the other hand your inner senses are much more reliable. Your inner data is much more reliable. [...] And the inner data and the inner self which you deny is a lot more permanent, my dear Joseph, and I am speaking to you as proof.

When I speak of the whole self I am of course referring to the personality as it exists in its entirety, having at its command use of both the inner and outer senses. That is, I speak of the doer, the mover, the breather and the dreamer as all belonging to one whole self.

[...] In other words the whole self as it exists on your plane does not contain the entity, although communication between the entity and the whole self can and does take place by means of the inner senses.

You must understand that it is not cut off from the inner self. The inner self keeps the physical body alive even as it formed it. The miraculous constant translation of spirit into flesh is carried on with inexhaustible energy by these inner portions of being, but in all cases the inner self looks to the conscious mind for its assessment of the body’s condition and reality, and forms the image in line with the conscious mind’s beliefs.

In your present life the conscious mind assesses physical reality and has behind it all the energy, power and ability of the inner self at its disposal. [...] The inner self sends to it only the information it asks for or feels necessary. To a very large extent then conscious beliefs act as great liberators of such inner data, or as inhibitors of it. [...]

The inner sound value of the countering suggestion automatically begins to refresh the body. It is fashionable now to think about noise pollution, yet the same kind of circumstances occur with inner sound, particularly when your inner thoughts are self-contradictory, scrambled and random.

[...] As mentioned (in Chapter Four), the conscious mind is a portion of the inner self; that part that surfaces, so to speak, and meets physical reality more or less directly.

[...] You have given the inner self a faulty picture of reality. Since it is the function of the conscious mind to assess physical experience, it [the inner self] hasn’t been able to do its job properly. If the inner portions of the self were supposed to have that responsibility, then you would not need a conscious mind.

The inner self is embarked upon an exciting endeavor, in which it learns how to translate its reality into physical terms. [...] Deeper portions of the self always serve to remind it that this is not the case. When the conscious mind accepts too many false beliefs, particularly if it sees that inner self as a danger, then it closes out these constant reminders. [...]

Its beliefs about the nature of reality are then given to inner portions of the self. [...] The conscious mind sets the goals and the inner self brings them about, using all its facilities and inexhaustible energy.

There is no battle between the intuitive self and the conscious mind. [...] (Pause.) Sometimes it seems easier to avoid the frequent readjustments in behavior that self-examination requires. [...] Some contradict each other; the signals given to the body and to the inner self are not smoothly flowing or clear-cut, but a muddied jumble of counter-directions.

The inner senses collect information of which the conscious self may not be aware. The astral identity of course is aware of communications from both the inner and outer environment. [...] The inner ego of which we have spoken is the director of this astral identity. [...]

When the physical self sleeps the astral image may indeed wander. [...] Its telepathic and clairvoyant abilities are not hampered in any way by the ego when that self sleeps. In waking hours the communications system is more or less closed on the ego’s side, but in sleep the barriers are lifted and knowledge from the inner self has a freer flow.

[...] Regard the inner senses in connection with the nature of action and electromagnetic reality, for the perceptions of the inner senses are themselves action, and as such they change both the perceiver and the thing perceived. You can see then that even this astral image is always in motion and never static, and its condition alters the physical self even as the physical self acts upon the astral image.

[...] Therefore this experience, collected within the physical field, is held in codified form by this inner self or astral identity. It is only by understanding the connection between the physical and nonphysical self, and the communication systems that operate here, that the true nature of human personality can be studied

As far as self and notself are concerned, the unit of self is organized, as you know, by the inner ego, which directs the whole energy field. [...] The outer ego is rather more tied to physical properties, and yet it can directly experience inner reality by a change of focus through aligning itself with the inner ego, focusing its energies with the inner rather than the outer senses. This is by far the most advantageous method of experiencing inner reality, because the outer ego is therefore consciously aware of what has been going on, and can use such knowledge in its own sphere.

It is true that the inner self in the last analysis is the durable self. Nevertheless the various outer egos are extremely important, and without them the inner self would be blocked. Nor are these inner abilities as a rule ever left unfulfilled. [...]

[...] However because of its own extraordinary nature, it itself forms with the inner self in an added gestalt, adding to the energy and ability of the inner self; and in a manner which I cannot yet explain to you, it voluntarily may give up its ego identification to a large degree for the purpose of giving its full energies to the store of the inner self.

The outer ego, under such advantageous circumstances, is more nearly able also to communicate its experience in the physical world to the inner self, and hereby to actually help enlarge the inner self, which then directly experiences stimulation and manipulations in a camouflage pattern which is otherwise denied to it.

As inner energy forms more complicated gestalts through the processes that I have earlier explained, then inner energy continues its communication with the physical matter that it creates about it. When inner energy desires to construct a more complicated gestalt, then it must telepathically communicate this intent and purpose through the matter which it collects about itself, forming a more complicated inner telepathic pattern first, that can then be filled in with physical matter. The manners in which telepathy operates are difficult to explain because of the divergence of definition held by the ego and by the inner self of any given individual. [...] The ego, you see, has one definition for the self, and its own idea of the limitations of itself.

The ego considers itself the self, and considers anything outside of its self as being either nonself or another such separate identity, and so the individual man is led to believe that telepathy is basically a communication between two or more basically alone, separate and aloof selves. [...] Telepathy operates within the inner self, within various levels, different levels of the subconscious, where the ideas of separation and limitations of self are not nearly so limiting.

You can see that the inner self is much more spacious and unlimited than the ego self, and that while divisions occur they may vary, and the boundaries of the inner self constantly change.

Inner telepathic communications exist whenever the inner self reaches out, wherever its sympathies or vitalities are attracted. [...]

[...] You do not see the inner self in a mirror. [...] But within the selves that you know is the prime identity, the whole inner self. This whole self has lived many lives. [...]

[...] What Seth is saying is that each of us can reach the inner self, that the Inner Senses help us to perceive other than three-dimensional reality, and that we can get to this knowledge with determination and training. [...] The Inner Senses let us perceive the inner ones.

[...] As Seth gave us more material on reincarnation and the inner self, we naturally wondered. Having a whole self may be great, but if my Jane Roberts self is engulfed by it after death, then to me that’s not much of a survival. [...]

[...] To perceive other realities, we have to use the Inner Senses—methods of perception that belong to the inner self and operate whether or not we have a physical form. [...] But the Inner Senses allow us to see beneath the camouflage.

If you think of yourselves honestly and deeply when you are alone, then you must realize that what you are you can not see in a mirror, and the self that you see in a mirror is but a dim reflection of your true reality. [...] You do not see your inner self in the mirror. [...] They are symbols to express the inner part of you that you cannot see nor touch. Within you, within the selves that you know, is the prime identity, the whole inner self. [...]

[...] The inner self knows who it is. The inner self communicates with your present personality. [...]

[...] You can consider the whole self as an onion if you wish. There are layers and layers and layers, but these layers all grow from the inside outward as though the inner identity forms layers and layers of personality. [...]

It is true there are no limitations to the self, and in one respect you can say that the self reaches out and encompasses the environment. [...]

[...] It then can join or partake of the inner self. In other words, though the ego was adopted originally by the inner self, and was a product of physical heredity and environment, it does not die; but its existence is changed from physical reality into electrical reality. [...] No individuality is lost, but it becomes a part of the inner self, and its experiences are added to the total experience of the many personalities that have composed the inner self.

[...] The inner identity and individuality, as you know, has its origins long before this. The inner self adopts an ego in order to allow manipulation within the physical universe, and yet part of the ego is composed of portions from the inner self, while the bulk of the ego is allowed to develop through physical heredity and environment.

The inner senses can be thought of as transformers, where various kinds of data is sent to proper channels within the personality, channels which bypass ordinary physical channels. [...] There are various reasons, which I have not yet given you, that allow for the traveling of the self through physical space and time. These reasons have to do with the electric actuality of the inner self, and with that counterpart of the physical body which exists within the electric field.

[...] Thoughts are initially psychoelectric patterns in pure form, productions of the inner self that must be translated in order to be used by the physical self.

[...] It also senses, however, a deep and abiding connection that it does not understand, with other portions of the self that are not under its domain. It is also aware that this inner self possesses knowledge upon which its own existence is based.

As it grows, in your terms, it looks outward for confirmation of this inner knowledge. The inner self upholds the ego with its support. [...]

[...] They play the part of the blessed inner self that actually cannot operate within physical reality uncloaked by flesh. This energy, however, is a quite valid projection from the interior self. [...]

[...] He will emerge as an eternal hero in the external religious drama, as the inner self is the eternal hero of the interior religious drama.

These are unfoldings, as the inner self materializes what is already latent into physical actuality. Now there may be areas in which the inner self is simply not interested. [...] The inner self is a developing entity, not a finished product. [...]

The inner self is acquainting itself with reality as it exists there. [...] Any faulty constructions however are used by the inner self in a feedback system and as a part of the learning process. Your system is not the most elementary, but it is one of the most elementary, and it is a way that the inner self acquaints itself with certain basic facts.

The inner self therefore uses the physical system to express its own inclinations and ideas of reality. It is the inner self that unfolds those patterns of behavior spoken about in the article you read on infant growth. [...]

[...] It is quite necessary that all of these questions be answered, for the inner self is composed of energy, and in other fields of activity thoughts and emotions are instantaneously translated, their results instantly seen. [...]

[...] There are ways of communicating with the inner ego or inner self, however, and we will discuss some of these very shortly. It is important, again, to remember that this inner ego or inner self (long pause) uses a process that is far swifter than reasoning.

Most people do not realize that they can indeed have access to this inner awareness. This inner ego or inner self should not be thought of as superior to your ordinary mind. [...]

[...] Many schools of thought (long pause) seem to have the curious ideas that the ego is inferior to other portions of the self, or “selfish,” and imagine it to be definitely of a lower quality than the inner self, or the soul.

In the first place, it is really impossible to separate portions of the self, and we make such distinctions only in an effort to explain the many facets of the personality. (Long pause.) It is generally understood, then, that you do have an ego, directed toward exterior activity, and in those terms (underlined) you also have an inner ego. [...]

The ego feared for its position, frightened that it would dissolve back into the inner self from which it came. Yet in its emergence it provided the inner self with a new kind of feedback, a different view not only of itself; but through this, the inner self was able to glimpse possibilities of development of which it had not previously been aware. [...]

The dramas themselves do express certain inner realities, and they serve as surface reminders to those who do not trust direct experience with the inner self. [...] Christ spoke in terms of the father and son because in your terms, at that time, this was the method used — the story he told to explain the relationship between the inner self and the physically-alive individual. [...]

[...] While maintaining its own status, it will be able to have much greater commerce with other portions of the self, and also to offer to the inner self opportunities of awareness that the inner self on its own could not procure.

The inner self is in a state of constant growth. The inner portion of each man, therefore, projected this knowledge outward. [...] Not only privately but en masse they surged up, adding a new impetus and giving a natural “new” direction — beginning to call all portions of the self, as it knew itself, together.

[...] The ego becomes more similar to the inner ego than to its old self, comparatively speaking. This altered ego is aware of large portions of inner reality that were previously denied. [...] It is able to open up so that inner experience can be received.

Now, the inner self is psychologically influenced by these probable personalities, for they are all psychologically connected and represent a whole personality structure, a whole personality gestalt with which you as you know yourself are utterly unfamiliar.

Each probable self you see also has future selves. [...] The term includes the whole self as it consists of the self that you know, probable selves, reincarnated selves, and selves more highly developed than the self that you know.

I have told you that the ego, generally speaking, is self-conscious action that attempts to set itself apart from action and to consider action as an alien object. Now this altered ego retains its highly specialized self-consciousness, and yet it can now experience itself as an identity within and as a part of action.