“Seth material” search engine (Jane Roberts)

The early problems that helped trigger your difficulty you can now, as an adult, overcome these by realizing that the inner self has its own knowledge and its own ways. [...] Now you do not trust the inner self to do these things, and you must learn to accept the inner ancient wisdom that is your own. [...]

[...] You must relax and trust the inner self to see and to hear. [...]

[...] The inner self chose them. To a large extent, the inner self can even now alter many of them. [...]

The inner world of each man and woman is connected with the inner world of the earth. [...]

[...] There is no effect in the exterior world that does not spring from an inner source. [...]

[...] Using this analogy the mountains and oceans, the valleys and rivers and all natural phenomena spring from the earth’s soul, as all events and all manufactured objects appear from the inner mind or soul of mankind.

[...] This is a very simplified version, but I must, so to speak, therefore journey through the various areas of Ruburt’s whole self, or inner self, until I reach a point where entry into your consciousness is possible. [...]

Translations, and faithful ones, of my communications are constantly made by a certain portion of his inner self. [...]

The whole self of which Ruburt is a part is an extremely elastic one. The various portions of this whole self reach outward and inward with much more resilience than most. Therefore this whole self surrounds many more moment points simultaneously, using one moment point in particular as a reference or entry point.

Such easy communication with the subconscious will also allow the subconscious to be more flexible, in allowing various information through to the ego from the deeper layers of the whole self. As a further benefit there will be increased joy, and a feeling of oneness with the self, and with reality in general.

There is a corresponding image, held always within the inner consciousness of those who pass out of your system. [...] It forms a part of the whole inner self. [...]

[...] In some way the inner self becomes the conscious egotistical self in your terms. [...]

[...] This involves a capacity and ability to throw yourself whole-heartedly into a reality enveloping situation, and yet to be aware of the self who is then so lost or enveloped. [...]

[...] As you have mentioned, Ruburt’s egotistical self is now aware of potentialities and problems that did not exist for it earlier. [...]

[...] Actions may appear to be separate, but they are all part of other actions, this being of course the basis for all organization, including that of the ego and the inner self.

[...] As dreams allow the inner self great freedom, and as in dreams great perspectives of time are available, and great freedom in space, though no space as you know it is involved, so it is possible for the ego itself to achieve the experience of freedom from time and space, if it would only allow itself for a short while to relax the intensity of its objective focus.

Here the self, by becoming part of greater action, increases its own ability to deal with action. [...] The principle that action is self-generating, and that it cannot be withdrawn, is also vital in connection with psychological action.

It could still do this and retain its own nature, merely by allowing into its awareness the reality of other actions as a part of its self-image. [...] Such communication would result in the acceptance of additional energy and action by the ego, and an expansion of the ego’s self-image.

[...] And three, communication between the conscious and subconscious, or the inner and so-called outer parts of the whole self, must be excellent.

Conscious desire to achieve a given end may represent only a superficial, culturally-adopted wish, that may even be directly opposed to the emotionally-charged desires and expectations of the inner self.

[...] These distortions however are necessary frameworks for existence of the inner self in the material universe.

[...] But so-called hard facts, that may seem opposed to symbols and myths, are not necessarily untrue, since they may be necessary distortions without which the inner self could not survive in the material universe.

“Now he has begun to synthesize these inner and outer conditions. He realizes that the inner self need not be so heavily guarded, that his identity will not escape from him like a dog who leaves the leash. [...]

[...] The instinct for survival is served quite well, because the inner self knows that it lives beyond death. [...]

[...] The time you seem to spend within the dream—or within each life—is only an illusion, and to the inner self no time has passed because there is no time.”

[...] Each part of the self, while independent to some considerable degree, is nevertheless responsible to every other portion of the self; and each whole self [entity] is responsible to all others, while it is largely independent as to activity and decision.

[...] This was highly interesting for Jane’s data speculated about the inner image with “no hair at the sides, or perhaps bald.” [...] Checking with Tom Hartley’s wife after the party, Jane learned for sure that Pete Tomoski does wear a toupee, being self-conscious of his baldness because he is a barber... [...]

[...] These have resulted in necessary insights on his part that will themselves cause the release of energy from the inner self. [...]

The next chapter will deal with the eternal validity of dreams as gateways into these other realities, and as open areas through which the inner self glimpses the many facets of its experience, and communicates with other levels of its reality.

[...] This will lead up to the basic communication used by human personalities as you understand them, and point out these inner communications as existing independently of the physical senses (pause), which are merely physical extensions of inner perception.

[...] Your instinctive self will never betray you. [...] Their reactions and your reactions are made known to the inner self. [...]

[...] We are speaking of an unburdening of the inner self as you now know it and a setting down of burdens so that you can get to work, for the burdens and the secrets represent boulders in your path, and you must either step around them or open up the skies of the soul so that they simply disintegrate in the sunshine. [...]

(Following a discussion of last week’s session, Theodore M. stated he wasn’t sure he would acknowledge his inner secrets to himself, much less reveal them in class.)

[...] It goes without saying, however, that beneath all this, in class, is a structured inner organization large enough to be supportive. [...]

He cannot fake it, so he improves in direct proportion to his growing trust of the inner self.

[...] There are periods of inner biological work, then signs of definite improvements. More inner work, and so forth, and another improvement shows. Enough inner work has progressed however so that very shortly the observable improvements will accelerate.

[...] An inner rebuilding process has occurred at all levels, necessary preliminaries for agility and balanced motion.

[...] Not because it is basically undesirable, for such an experience has the greatest potentials for development of the self. Such experiences can be disastrous simply because the self structure is not yet strong enough to assimilate and contain the intensity of the experience. [...] But the inner self is more flexible, you see, than the ego, and it can therefore contain greater intensities without undue alarm.

Full and uninhibited use of even the outer senses would lead you to inner reality. Usually only a strong and disciplined self, a well-structured identity, can perceive in this manner, and then only occasionally. Full operation of inner and outer senses, you see, in your present stage of development as a race, would be blinding, as you can see in your reading of drug experiences.

[...] This has to do again with the self-protection used. The self does not perceive any impressions, you see, which are so vivid that it could be overwhelmed. As the self learns then it allows greater and more intense impressions.

[...] The area within these limitations and boundaries you call the self. The self expands as your ability grows, as you learn to retain identity in the midst of diversity.

Much later, there will be other suggestions for you in which you will direct your sleeping self to perform certain activities, visit certain locations and bring back information. This is obviously still very much in the future, but it is well within the abilities of the inner self.

[...] Dream reality is only one aspect of this inner universe, in the same way that our planet is only one of many others in a physical sky. [...] Most of the dreams I’d recalled until then had been nightmares — the self gone mad, I thought — so I wasn’t prepared for Seth’s emphasis on the importance of dreams.

[...] I personally think that these distorted ideas about the nature of the inner self represent the main impediments to dream recall or to any real study of the subjective personality.

This should prove highly interesting, and if such experiments are carried on consistently over a period of years, then the results could lead to excellent evidence for the various layers of the subconscious and inner self, of which I have spoken for so long.

[...] Thus giving the creative inner self the time and opportunity to let the entire physical system accelerate its own healing processes, and to begin again with the initiation of impulses, dreams, and so forth that will help bring a physical improvement about. [...]

Again, it is important that you not accuse the Sinful Self (which I took to be a reference to our discussion last Friday). [...] (Pause.) It deepens the Sinful Self’s sense of isolation. [...] The Sinful Self did not have a free hand, for example, bringing about physical difficulties all by itself. [...] The Sinful Self is not the “villain.” [...]

(Long pause.) The more stimuli, thoughts, desires and material of a diverse nature brought into the system—within reason—the greater the amount of material the inner self has to work with and put together in its own creative fashions—but do remember those sessions given that remind Ruburt that his body can indeed recover, that he can indeed trust his body’s processes, and that he should not compare his life with anyone else’s, but trust in the entire fabric of his existence, and you indeed should trust the entire fabric of your own. [...]

It is important that the creative self understands what has been going on also. In such a way the various portions of the personality can reinforce and help each other, and the Sinful Self can see that the creative elements are not blind to its worries, but will also use its abilities to help discover explanations and answers to the questions of the so-called Sinful Self. [...]

(From the 242nd session for March 16, 1966:) The ego is not the most powerful or the most knowledgeable portion of the self. It is simply a well-specialized part of the personality, fully equipped to operate under certain circumstances²¹ … When those conditions no longer exist [after “death”], then other layers of the self take over the dominant position, and the personality realigns its psychological components. [...] The ego is under the control of what may loosely be called “the inner self.” [...]

“The entity itself does not have to keep constant check on its personalities, because in each one there is an inner self-conscious part that knows its origin. [...] It is the self-conscious part that receives all inner data.

[...] I am helping you in this … You are both (meaning Jane and me) peculiarly suited for such a pursuit, with a combination of intuitiveness, basic psychic facility, and yet integrated inner identities … I also want to add that I am not a control, as mediums speak of controls. [...] I say that I am an energy personality essence, since that is what I am … My name for him is Ruburt,¹⁵ which happens to be a male name simply because it is the closest translation, in your terms, for the name of the whole self or entity of which he is now a self-conscious part.

“… the part that translates inner data sifts it down through the subconscious, which is a barrier and also a threshold to the present camouflage personality. [...] Things are simply not layered in the way I speak of them, but continuing with the necessary analogy, on the other side of (or beneath, to you) the racial memories, you no longer exist within your plane; you look out upon another with the face of this other self-conscious part of you. This part receives inner data, is in contact with the entity to some greater degree than you are in contact with your dreams, and actually directs all of the important functions that you think are either automatically or unconsciously controlled.

[...] This third form is the vehicle of the inner self. [...] This disorientation is only temporary, and when at death the form is severed from the physical body, then all the memories and identity within the electromagnetic structure become part of the inner self. [...]

[...] For a moment you are aware of a sense of duality as you view this older self. You communicate with this other self; and we will go into this sort of thing more deeply in another session. In any case, your future self heeds what you say. Now in the actual future you are the self who hears the voice of a past self, perhaps in a dream, or perhaps in a projection into the past.

As you become more accustomed to the experience, the waking self will recall more and more and not become frightened. [...] If the waking self had not been taken along in this particular manner, the journey could have continued.

[...] In many such cases, however, the knowledge is not available to the waking self.

The particular problems were set by the inner self as challenges and learning guides. [...]

[...] It automatically provides the inner focus and concentration necessary. [...]

[...] In his mind religion was connected with self-mortification. [...]

[...] Ruburt is at the tail end of these inner problems that have been there in this life since childhood.

[...] (Long pause.) You become overconcerned with the egotistical situations, and hamper the inner self.

[...] You think so rigidly of concerns that are primarily insignificant to you, as a whole self (long pause, eyes closed) and make a fetish of them. [...] This cuts you off from the inner self. [...]

[...] It is possible for the inner and outer egos to merge to some extent, and this merging when it occurs does indeed represent the formation of a new kind of consciousness.

[...] When this occurs the inner and outer egos merge. [...]

Every nerve and fiber within the physical image has an inner purpose that is not seen, and that serves to connect the inner self with physical reality—in other words, that allows the inner self to create physical reality.

[...] This should not be overlooked, when speaking of the self. In one respect the physical image and physical objects go flying out in all directions from the inner core of the whole self. [...]

The physical environment can be seen in many ways as direct extensions from the physical self. Physical formations of other images, you see, radiating outward; these subject to continual change, as is the physical image, and all of this reflecting the inner and basic action.

[...] The objective world is the end result of inner action. [...]

[...] He is a son, and then a father, and always within him he feels that part or inner self which cannot be seen by another, which is neither father nor son, but which is within him while he is father, and while he is son.

[...] But it does not vanish when the ego blots out the inner light from the whole self. [...]

As you know, inner data must be perceived through the inner senses. [...]

I have tried to explain the distortions which make such questions seem intrinsically valid, but it is only from your own perspective that you think in terms of beginning and end, and only because of your self-adopted limitations that you continue along these lines.

[...] They are physical landmarks of psychic and artistic inner journeys, but what you do with your consciousness, how you extend it, is even more important, for as physical play is meant to lead to a future physical body that is mature and fulfilled, so the creative nature of that kind of inner play leads to future extended consciousness, an inner being that is the mature version of an earlier self. [...]

The inner creative man knows, as the child did, that the way will be cleared. There was Miss Bowman, there was art school and so forth—so I want you to remember that inner man. [...] They have unfortunate effects only when you do not trust the inner self. [...]

[...] In conventional art you end up with a product on many such occasions—a book or painting or whatever—as you attempt to define in physical terms the reality of an inner existence with which you have always been familiar, and to leave in physical reality some evidence, however slight, of inner visions that flicker within all consciousness. [...]

[...] The child does not consciously exercise his or her legs so that they will be strong, but simply joyfully follows the inner impulse to do so. [...]